Just in time for Christmas, as they say, the “Relatio Synodi” of the III Extraordinary General Assembly of the Synod of Bishops: “Pastoral Challenges to the Family in the Context of Evangelization” is now available on the Vatican website. It’s not clear why it took so long. After all, the controversial mid-Synod document, the Relatio post disceptationem, was apparently translated within a day or so.
Of course, that text caused a tremendous uproar and was criticized by many, including Cardinal Burke, who said it “lacks a solid foundation in the Sacred Scriptures and the Magisterium. In a matter on which the Church has a very rich and clear teaching, it gives the impression of inventing a totally new, what one Synod Father called ‘revolutionary,’ teaching on marriage and the family.” Apparently only a handful of Synod fathers saw that text before it was released to the public.
The final text, Cardinal Burke noted, “is a significant improvement over the text of the Relatio post Disceptationem…” Thankfully.
The earlier document was shorter, consisting of about 5800 words. The final document is around 8500 words in length. The “Relatio Synodi” also contains all sections, even those without the necessary number of votes (123, or 2/3s of the Synod fathers); those sections were the much debated (and sensationalized) paragraphs about those Catholics who are divorced and “remarried”:
52. The synod father also considered the possibility of giving the divorced and remarried access to the Sacraments of Penance and the Eucharist. Some synod fathers insisted on maintaining the present regulations, because of the constitutive relationship between participation in the Eucharist and communion with the Church as well as the teaching on the indissoluble character of marriage. Others expressed a more individualized approach, permitting access in certain situations and with certain well-defined conditions, primarily in irreversible situations and those involving moral obligations towards children who would have to endure unjust suffering. Access to the sacraments might take place if preceded by a penitential practice, determined by the diocesan bishop. The subject needs to be thoroughly examined, bearing in mind the distinction between an objective sinful situation and extenuating circumstances, given that “imputability and responsibility for an action can be diminished or even nullified by ignorance, inadvertence, duress, fear, habit, inordinate attachments, and other psychological or social factors” (Catechism of the Catholic Church, 1735).
53. Some synod fathers maintained that divorced and remarried persons or those living together can have fruitful recourse to a spiritual communion. Others raised the question as to why, then, they cannot have access “sacramentally”. As a result, the synod fathers requested that further theological study in the matter might point out the specifics of the two forms and their association with the theology of marriage.
And on homosexuality:
Pastoral Attention towards Persons with Homosexual Tendencies
55. Some families have members who have a homosexual tendency. In this regard, the synod fathers asked themselves what pastoral attention might be appropriate for them in accordance with the Church’s teaching: “There are absolutely no grounds for considering homosexual unions to be in any way similar or even remotely analogous to God’s plan for marriage and family.” Nevertheless, men and women with a homosexual tendency ought to be received with respect and sensitivity. “Every sign of unjust discrimination in their regard should be avoided” (Congregation for the Doctrine of the Faith, Considerations Regarding Proposals to Give Legal Recognition to Unions Between Homosexual Persons, 4.)
Barely making the cut (by two votes) was paragraph 41:
Pastoral Care for Couples Civilly Married or Living Together
41. While continuing to proclaim and foster Christian marriage, the Synod also encourages pastoral discernment of the situations of a great many who no longer live this reality. Entering into pastoral dialogue with these persons is needed to distinguish elements in their lives which can lead to a greater openness to the Gospel of Marriage in its fullness. Pastors ought to identify elements which can foster evangelization and human and spiritual growth. A new element in today’s pastoral activity is a sensitivity to the positive aspects of civilly celebrated marriages and, with obvious differences, cohabitation. While clearly presenting the Christian message, the Church also needs to indicate the constructive elements in these situations which do not yet or no longer correspond to it.
Read the entire document on the Vatican website.