The first and third would be daily affairs; the second would be more sporadic. Both participants and observers wondered what effect the second and third would have on the first.

As things turned out, the short answer to that initial puzzlement was "not much," except by way of providing occasional amusement and aggravation. As always, the mainstream media kept looking for confirmation of its Rorschach-blot reading of Pope Francis as the long-awaited papal reformer who would adjust Catholic doctrine and practice to the zeitgeist, especially in terms of the sexual revolution.

The blogosphere, dependent on the mainstream media for what it foolishly regarded as accurate information, was divided between those who enthusiastically shared these hopes for a Franciscan revolution of a liberal Protestant sort, and those who were scared to death that the enthusiasts were right about the pope from the end of the earth.

So the media synod and the blogosphere synod followed their own prepackaged scripts, and were not very interesting as a result.

The actual synod, however, was another matter.

Real issues were debated, with real consequences at stake. Some of this was visible atop the froth of the mainstream media and blogosphere commentary. How would the Catholic Church settle the argument, launched by Cardinal Walter Kasper in February 2014, about its long-standing and doctrinally informed discipline of not admitting the divorced and civilly remarried to Holy Communion? And beneath that debate, other and deeper issues loomed.

Perhaps the most fundamental involved the claims of revelation on the pastoral life of the Church. Did the Catholic Church still affirm the Second Vatican Council's teaching in the Dogmatic Constitution on Divine Revelation, Dei Verbum, on the reality and binding force of divine revelation?

How was revelation to be related to the signs of the times, which the Church was enjoined to read by Vatican II's Pastoral Constitution on the Church in the Modern World, Gaudium et Spes? And how did all of that bear on the relationship between mercy and truth, between pastoral accompaniment and pastoral challenge, between one's condition of life and one's ability to receive the grace of the sacraments? Continue reading

Sources

• First Things, from an article by George Weigel, who is Distinguished Senior Fellow of Washington's Ethics and Public Policy Center.
• Image: OSV Weekly

Actual topics brought up during meetings were much broader.

As well as the 'Western' topics, Synod fathers also developed themes such as domestic violence, violence against women, incest and abuse within families, marriage preparation and pornography.

The family is much more than divorce, remarriage and homosexuality.

"We are all, first and foremost, family men", Archbishop Paul-Andre Durocher of Gatineau, Canada told the Synod.

"We have parents, siblings, nieces and nephews, cousins.

"Therefore, the families of which we speak are not alien to us, they form part of our lives. This must be transparent in our language, in our texts, in our care and compassion for the families of the world".

Synod very challenging for PNG and Solomons churches

With all the differences in opinions and expressions from around the world, a sense of collegiality among the bishops in the synod developed 94 paragraphs for Pope Francis' consideration.

While there was overall support for the Church's teaching and current pastoral practice to remain in place, the document addressed the Western issues of divorced and remarried couples, saying that while "avoiding every occasion of scandal", baptized persons must be "more integrated into the Christian community" .

However, on a more local perspective, since the dioceses of Papua New Guinea and Solomon Islands are moving from 'Missionary Churches' to the 'Local Churches' the formation activities for youth and families are becoming a more essential part of a different type of evangelization, a new way of evangelizing.

Therefore, if the Churches of PNG and the Solomons are really serious about the better future of the Church, this final Draft Document is an important and significant tool.

In other words, in every parish we need to

• create early child care centers for 3 to 6 old children,
• Sunday School with proper text books from Grade One to Grade Twelve,
• systematically organized youth groups,
• proper marriage preparation courses before people marry,
• regular gatherings and on going formation activities for couple's.

That is, every parish community in Papua New Guinea and Solomon Islands needs to become a conducive place for formation and learning; a center of faith, prayer and spirituality.

If these things happen they will be the greatest gift of the Synod of Bishops on Family to PNG and the Solmons.

However, in a local context all these things will be very challenging

While the final Draft Document, explains "Pastoral Care" as "appropriate formation activities" and "appropriate pastoral action", there are almost no 'regular pastoral activities' - and no 'regular formation activities' for the children, youth, couple's, men, women and elders at all in the parishes.

There are many pastoral challenges facing family life in Papua New Guinea and Solomon Islands and we remain grateful Bishop Anton Bal, Bishop of Kundiawa diocese, and the Deputy Bishop for Family Life Apostolate from the Catholic Bishops Conference of Papua New Guinea and Solomon Islands for representing our churches and participating in the Synod, helping to shape its outcome.

• Fr Shanthi Chacko Puthussery PIME is Secretary of Commission for Youth and Laity in Bomana, Port Moresby

It is also true that it has drawn a great deal of media attention.

On the one hand, Instrumentum laboris, the summary of topics for discussion at the Synod, presented a highly superficial view.

On the other hand, the issue is revealing.

It is one of the most controversial points dividing Church (or Gospel) teaching from contemporary culture.

Is it permissible to enter into a marital bond more than once?

How are we to behave towards those who have contracted a new bond after divorce?

It is unfortunate that, in general,

• those who argue in favor of the indissolubility of the marriage bond also argue against any attitude of forgiveness and reconciliation towards those who have transgressed the rule, whereas
• those who argue in favor of an attitude of forgiveness and reconciliation often argue against the rule of indissolubility.

Yet these two notions are not on the same plane.

It is possible to assert both, which is the purpose of this opinion piece.

The Church has reasons for affirming the indissolubility of the marital bond - first of all, ethical reasons, i.e. human, philosophical reasons. The marital covenant is a bond for life, even under civil law.

Furthermore, as surveys repeatedly confirm, children want their parents to "stay together" and not divorce.

Moreover, Jesus' teaching is very clear on this: the prohibition against remarriage (after repudiation) is one of the most original points in the word of Jesus.

"The prohibition against divorce may even be the most clearly attested teaching in what we call the ‘halakhah' (the practical law) of Jesus," writes John P. Meier, an historian who is currently the acknowledged authority in this field.

In one of the oldest texts in the New Testament, St. Paul writes:

"I give this command (not I, but the Lord)" (1 Corinthians 7:10). Whatever laws the Church may adopt, they obviously cannot be contrary to the word "of the Lord."

From a sacramental standpoint (assuming that the marriage contract is "valid"), things are even clearer: the marital bond is the locus of God's presence, the "yes" is pronounced before and with God and the grace received through the sacrament is what I call "binding grace"; the relationship to one's spouse and the relationship to God are interconnected.

Remarriage and mercy

The situation becomes more complicated if there is a divorce (i.e. a severing of shared life) and remarriage.

In this case - remarriage - there is clearly a transgression of the prohibition St. Paul attributes to the "Lord."

But does that mean there can be no mercy or forgiveness?

In his apostolic exhortation Familiaris consortio, Pope John Paul II recommended (without further clarification) "the different situations be distinguished."

He also declared: "Reconciliation in the sacrament of Penance can only be granted to those who [have repented for] having broken the sign of the Covenant."

My question is simply this: Is sexual abstinence (which I acknowledge can have meaning and be serenely accepted by some) the only way to show that they have repented for having "broken the sign of the Covenant"?

Is this act (or non-act) the sole condition for gaining access to the sacraments? Continue reading (Global Pulse: Subscription may be required.)

Sources

• Xavier Lacroix is a philosopher and theologian who spoke at Mission (Impossible): The Couple Symposium in Bordeaux.
• Praedicatho

He believes synod delegates "will recognize that the Christian tradition of St. John Paul the Great, Benedict, the Council of Trent, is well established … and I don't anticipate any deviation of that."

Pell was answering questions after addressing participants of the Voice of the Family's Rome Forum.

Family Life International New Zealand is one of the organisations that has sponsored the conference which took place in Rome on Saturday.

Church teaching, Pell said, referencing papal documents such as those of St. John Paul II on marriage and family, can't be "abdicated, (because) it's based on the teachings of Christ."

"Christ is very clear about divorce, very clear about adultery; and not quite as important, but still very important, St. Paul is explicit about the conditions that are required for proper reception of communion."

When asked if a merciful response to divorced and remarried Catholics would mean a return to strict practices of the early Christian community - which included keeping an adulterer away from the rest of the community even after making an act of repentance - Cardinal Pell said going back to "these very stiff disciplines" isn't the answer.

Using the example of a ship stranded at sea, Pell said, "Some people have been saying the role of the Church is to help those people who are in the life boats."

Although reaching them is important, a bigger concern for the Church now "is to guide the big ships, the liners, so that they're not shipwrecked, so that they don't need to get into the lifeboats."

Source

• Family Life International
• Catholic News Agency
• Voice of the Family
• Image: Yahoo News

The lineamenta, (preparatory document) including specific questions, will be sent to bishops' conferences by the General Secretariat of the Synod of Bishops within the next few days.

It is the second time in two years the Vatican has asked national bishops conferences for input on responding to questions surrounding modern family life.

The lineamenta is a partial summary of the 2014 meeting and partly a series of 46 questions aimed at an "in-depth" examination of the work begun at the 2014 Synod.

The topics of divorce and remarriage, pastoral care of homosexuals, and couples in 'irregular' relationships are all mentioned, however, the wording is designed to be clear that the basics of Catholic doctrine are not in doubt; indissolubility of marriage, families open to procreation and the 'plague of abortion' are all mentioned.

While not 'watering down' doctrine, bishops are asked to reply showing "proper realism" and to avoid an approach merely applying Church doctrine.

"The proposed questions which follow ... are intended to assist the bishops' conferences in their reflection and to avoid, in their responses, a formulation of pastoral care based simply on an application of doctrine," the document states.

"It is important to be guided by the pastoral approach initiated at the Extraordinary Synod which is grounded in Vatican II and the Magisterium of Pope Francis," it says.

Keen that bishops' conferences continue on the path undertaken by 2014 Synod, the Vatican is asking that every effort be made to begin anew, but not from zero and Pope Francis, at his General Audience on Wednesday, began a 'new chapter' of reflections, focusing on the family.

The Holy Father told the thousands of faithful present that he wanted to share with them what took place and what the 2014 Synod produced.

The theme of the 2015 Synod is: "pastoral Challenges of the Family in the Context of Evangelisation".

Bishops' conferences are asked to have their responses back in Rome by April 15, 2015.

Sources

• NCR
• la Stampa
• News.va
• Image: la Stampa

The Pontiff made the comments in a wide-ranging interview by Argentine daily, La Nacion.

Addressing the turmoil his papacy is causing with conservative-minded groups, Francis says he's pleased the issues are in the open.

It's a "good sign" that there isn't "hidden mumbling when there is disagreement", he said.

Pastoral care of homosexuals

Asked about the Synod itself and especially about homosexuals, Francis said the Synod did not talk about same-sex marriage but how to accompany gay people.

"Nobody mentioned homosexual marriage at the synod; it did not cross our minds. What we did talk about was of how a family with a homosexual child, whether a son or a daughter, goes about educating that child, how the family bears up, how to help that family to deal with that somewhat unusual situation.

"We have to find a way to help that father or that mother to stand by their son or daughter. That's what the synod addressed. That's why someone mentioned positive factors in the first draft. But this was just a draft."

On the question of divorced and remarried Catholics, Francis said that these people are treated as though they are excommunicated and the Synod considered what door can the Church open to these people.

Divorce and remarriage

"In the case of divorcees who have remarried, we posed the question, what do we do with them? What door can we allow them to open? This was a pastoral concern: will we allow them to go to Communion?

"Communion alone is no solution.

"The solution is integration.

"They have not been excommunicated, true. But they cannot be godfathers to any child being baptized, mass readings are not for divorcees, they cannot give communion, they cannot teach Sunday school, there are about seven things that they cannot do, I have the list over there.

"Come on! If I disclose any of this it will seem that they have been excommunicated in fact!

"Thus, let us open the doors a bit more.

"Why cant they be godfathers and godmothers? 'No, no, no, what testimony will they be giving their godson?'

"The testimony of a man and a woman saying "my dear, I made a mistake, I was wrong here, but I believe our Lord loves me, I want to follow God, I was not defeated by sin, I want to move on.

"Anything more Christian than that?

"And what if one of the political crooks among us, corrupt people, are chosen to be somebody's godfather.

"If they are properly wedded by the Church, would we accept them? What kind of testimony will they give to their godson? A testimony of corruption?

"Things need to change, our standards need to change.

Personal life, Curia reform and Cardinal Burke

Francis also talked frankly about aspects of his personal life, the upcoming reform of the Vatican bureaucracy and the new position for Cardinal Burke.

Acknowledging that reforming the Curia is complex and will take a little longer than people might expect, Pope Francis confirmed the decision to transfer Cardinal Burke was decided long before the Synod.

"So it is not true that I removed him because of how he had behaved in the Synod", the pontiff said.

Sources

• The Independent
• Irish Times
• NCR
• Image: Modern Thrill

Francis made the comments during a press conference to journalists during a 46 minute in-flight journey on the way home from a three day trip to Turkey.

"The Synod is a path, it is a journey, firstly.

"Secondly the synod is not a Parliament. It's a protected space in which the Holy Spirit may speak," the pontiff said when asked about the phrasing of the synod's controversial mid-term report regarding homosexuals.

Covering off the variety of opinion expressed in the media, Francis said differing opinions meant there were contrasting things said.

However, he observed, everything was summed up in the midterm report.

"The substantial part remains but everything had to be reduced. Everything. Everything. Everything. And what remained of the substantial part was what became the final relatio.

"But it isn't over," he said, reminding journalists that the final document of the 2014 is the starting point for the 2015 synod.

"It's (the synod) a path.... (and) you can't take (the) opinion of one person or draft. The Synod has to be seen in its totality," he explained.

"Also, I don't agree - and this is a personal opinion which I don't want to impose - but I don't agree with saying that 'Today, this Father said this,' or 'Today, this Father said this...if someone wants to say something, let them say what was said but not who said it. Why? Because, I repeat, the synod is not a parliament, it's a protected ecclesial space."

He concluded by saying the Holy Spirit works through the group.

Sources

• CNA
• Inage: CNA

Napier was one of a number of strong public critics and at a press conference on October 14 said the initial Synod document's message of openness to modern society had conveyed an incorrect message.

"The message has gone out: This is what the synod is saying, this is what the Catholic church is saying.

"The message has gone out and it's not a true message", Napier said.

"Whatever we say hereafter is going to be as if we're doing some damage control".

Napier will serve as one of four delegate presidents of the 2015 synod, alongside French Cardinal André Vingt-Trois, Philippines Cardinal Luis Tagle, and Brazilian Cardinal Raymundo Assis.

Pope Francis, Friday, also re-appointed two other key officials from the 2014 synod to serve again in 2015: Hungarian Cardinal Péter Erdő will again serve as the synod secretary; and Italian Archbishop Bruno Forte will again serve as its special secretary.

The Vatican, in a statement on Friday also said bishops' conferences around the world will shortly receive the preparatory documents for the 2015 Synod.

Due for distribution at the beginning of December, Friday's statement does not hint at the form the working document.

The preparatory document for the 2014 Synod made headlines because it contained a wide-ranging questionnaire.

Sources

• NCR
• NCR
• Fox News
• Image: BBC

The decision, reported Monday, comes in the wake of what they see as a confusing part one of the Synod held in October 2014.

The US Bishops are of a view that the October 2014 Synod sent mixed messages to Catholics around the world.

Conference president, Archbishop Joseph Kurtz of Louisville and Cardinal Daniel DiNardo of Galveston-Houston have "impeccable orthodox credentials" and "were certainties to attend", reports Breitbart.

Kurtz and DiNardo are being joined by Philadelphia's Archbishop Charles Chaput and his protégé, Los Angeles Archbishop José Gomez.

Chaput is one of the most conservative voices in the US Bishops' Conference and Gomez is a member of Opus Dei.

Chaput, who did not attend the first part of the synod, seemed to indicate the devil inculcated the Synod's communication.

"I was very disturbed by what happened" he said.

"I think confusion is of the devil, and I think the public image that came across was one of confusion."

Chaput is joined by many conservative Catholics who say the October 2014 Synod sent mixed signals around the world and call the communication "botched", reports Breitbart.

However Synod heavy-weights German Cardinal Reinhard Marx and Dublin Archbishop Diarmuid Martin disagree.

Marx told the Synod that those saying that the doctrine will never change have a very restrictive view of things and while the Gospel remains core to Church teaching he doubts the Church and society have discovered everything.

Archbishop Martin of Dublin decried Synod critics who said there was confusion.

Making accusations of confusion where such confusion did not exist actually foments confusion, said the Archbishop.

New Zealand Archbishop John Dew acknowledged the sharp divisions among synod members. However he welcomed the freedom of speech granted by Pope Francis, saying the 2014 Synod was very different to the one held nine years ago.

The 2014 synod made global headlines when it released a working document summarizing its first week of discussions calling on the church to listen more and to apply mercy much more widely; in particular to homosexual relations, extramarital sex and communion for divorced and re-married Catholics.

Sources

• Breitbart
• NCR
• NCR
• Image: Breitbart