Vatican
City, 5 November 2013 (VIS) – We publish below the full text of the
preparatory document for the Third Extraordinary General Assembly of
the Synod of Bishops: “The pastoral challenges for the family in
the context of evangelisation”:
I.
Synod: Family and Evangelisation
The
mission of preaching the Gospel to all creation, entrusted directly
by the Lord to his disciples, has continued in the Church throughout
history. The social and spiritual crisis, so evident in today’s
world, is becoming a pastoral challenge in the Church’s
evangelizing mission concerning the family, the vital building-block
of society and the ecclesial community. Never before has proclaiming
the Gospel on the Family in this context been more urgent and
necessary. The importance of the subject is reflected in the fact
that the Holy Father has decided to call for a Synod of Bishops,
which is to have a two-staged itinerary: firstly, an Extraordinary
General Assembly in 2014, intended to define the “status
quaestionis” and to collect the bishops’ experiences and
proposals in proclaiming and living the Gospel of the Family in a
credible manner; and secondly, an Ordinary General Assembly in 2015
to seek working guidelines in the pastoral care of the person and the
family.
Concerns
which were unheard of until a few years ago have arisen today as a
result of different situations, from the widespread practice of
cohabitation, which does not lead to marriage, and sometimes even
excludes the idea of it, to same-sex unions between persons, who are,
not infrequently, permitted to adopt children. The many new
situations requiring the Church’s attention and pastoral care
include: mixed or inter-religious marriages; the single-parent
family; polygamy; marriages with the consequent problem of a dowry,
sometimes understood as the purchase price of the woman; the caste
system; a culture of non-commitment and a presumption that the
marriage bond can be temporary; forms of feminism hostile to the
Church; migration and the reformulation of the very concept of the
family; relativist pluralism in the conception of marriage; the
influence of the media on popular culture in its understanding of
marriage and family life; underlying trends of thought in legislative
proposals which devalue the idea of permanence and faithfulness in
the marriage covenant; an increase in the practice of surrogate
motherhood (wombs for hire); and new interpretations of what is
considered a human right. Within the Church, faith in the
sacramentality of marriage and the healing power of the Sacrament of
Penance show signs of weakness or total abandonment.
Consequently,
we can well understand the urgency with which the worldwide
episcopate is called upon to gather cum et sub Petro to address these
challenges. For example, by simply calling to mind the fact that, as
a result of the current situation, many children and young people
will never see their parents receive the sacraments, then we
understand just how urgent are the challenges to evangelisation
arising from the current situation, which can be seen in almost every
part of the “global village”. Corresponding in a particular
manner to this reality today is the wide acceptance of the teaching
on divine mercy and concern towards people who suffer on the
periphery of societies, globally and in existential situations.
Consequently, vast expectations exist concerning the decisions which
are to be made pastorally regarding the family. A reflection on these
issues by the Synod of Bishops, in addition to it being much needed
and urgent, is a dutiful expression of charity towards those
entrusted to the Bishops’ care and the entire human family.
II.
The Church and the Gospel on the Family
The
good news of divine love is to be proclaimed to all those personally
living this basic human experience of couples and of a communion open
to the gift of children, which is the family community. The teachings
of the faith on marriage is to be presented in an articulate and
efficacious manner, so that it might reach hearts and transform them
in accordance with God’s will, made manifest in Jesus Christ.
The
citation of biblical sources on marriage and family in this document
are essential references only. The same is true for documentation
from the Magisterium which is limited to that of a universal
character, including some texts from the Pontifical Council for the
Family. It will be left to the bishop-participants at the synod to
cite documents from their own episcopal assemblies.
In
every age, and in the many different cultures, the teaching of the
Pastors has been clear nor has there been lacking the concrete
testimony of believers — men and women — in very diverse
circumstances who have lived the Gospel of the family as an
inestimable gift for their life and their children. The commitment
for the next Extraordinary Synod is inspired and sustained by the
desire to communicate this message with greater incisiveness, in the
hope that “the treasure of revelation, entrusted to the Church,
more and more fill the hearts of each person” (DV, 26).
The
Plan of God, Creator and Redeemer
The
beauty of the biblical message on the family has its roots in the
creation of man and woman, both made in the image and likeness of God
(cf. Gen 1:24-31; 2:4-25). Bound together by an indissoluble
sacramental bond, those who are married experience the beauty of
love, fatherhood, motherhood, and the supreme dignity of
participating in this way in the creative work of God.
In
the gift of the fruit of their union, they assume the responsibility
of raising and educating other persons for the future of humankind.
Through procreation, man and woman fulfill in faith the vocation of
being God’s collaborators in the protection of creation and the
growth of the human family.
Blessed
Pope John Paul II commented on this aspect in Familiaris consortio:
“God created man in his own image and likeness (cf. Gen 1:26, 27):
calling him to existence through love, he called him at the same time
for love. God is love (cf. 1 Jn 4:8) and in himself he lives a
mystery of personal loving communion. Creating the human race in his
own image and continually keeping it in being, God inscribed in the
humanity of man and woman the vocation, and thus the capacity and
responsibility, of love and communion (Gaudium et spes, 12). Love is
therefore the fundamental and innate vocation of every human
being”(FC, 11).
The
plan of God the creator, which was disrupted by original sin (cf. Gen
3:1-24), has revealed itself throughout history in the events of the
chosen people up to the fullness of time, when, with the incarnation
of the Son of God, not only was the divine will for salvation
confirmed, but also the redemption offering the grace to follow this
same will.
The
Son of God, the Word made flesh (cf. Jn 1:14) in the womb of the
Virgin Mother, lived and grew up in the family of Nazareth and
participated at the wedding at Cana, where he added importance to the
festivities with the first of his “signs” (cf. Jn 2:1-11). In
joy, he welcomed his reception in the families of his disciples (cf.
Mk 1:29-31; 2:13-17) and consoled the bereaved family of his friends
in Bethany (cf. Lk 10:38- 42; Jn 11:1-44 ).
Jesus
Christ restored the beauty of matrimony, proposing once again the one
plan of God which was abandoned because of the hardness of the human
heart, even within the tradition of the people of Israel (cf. Mt
5:31-32; 19:3-12; Mk 10:1-12; Lk 16:18). Returning to the beginning,
Jesus taught the unity and faithfulness of the husband and wife,
refuting the practice of repudiation and adultery.
Precisely
through the extraordinary beauty of human love — already celebrated
in a heightened manner inspired by the Song of Songs, and the bond of
marriage called for and defended by the prophets like Hosea (cf.
Hosea 1:2, 3.3) and Malachi (cf. Mal 2:13-16) — , Jesus affirmed
the original dignity of the married love of man and woman.
The
Church's Teaching on the Family
Even
in the early Christian community the family appeared as the “domestic
church” (cf. CCC, 1655): In the so-called “family canons” of
the Apostolic letters of the New Testament, the great family of the
ancient world is identified as the place of a profound solidarity
between husbands and wives, between parents and children, and between
the wealthy and the poor (cf. Eph 5:21-6:9; Col 3:18-4:1; 1 Tim
2:8-15; Titus 2:1-10; 1 Pt 2:13-3:7; cf. also the Letter to
Philemon). In particular, the Letter to the Ephesians recognized the
nuptial love between man and woman as “the great mystery”, making
present in the world the love of Christ and the Church (cf. Eph
5:31-32 ).
Over
the centuries, especially in modern times to the present, the Church
has not failed to continually teach and develop her doctrine on the
family and marriage which founded her. One of its highest expressions
has been proposed by the Second Vatican Council in the Pastoral
Constitution Gaudium et spes, which, in treating certain pressing
problems, dedicated an entire chapter to the promotion of the dignity
of marriage and the family, as seen in the description of their value
for the constitution of society: “the family, in which the various
generations come together and help one another grow wiser and
harmonize personal rights with the other requirements of social life,
is the very foundation of society” (GS, 52). Particularly striking
is its appeal for a Christ-centred spirituality in the spouses’
life of faith: "Let the spouses themselves, made to the image of
the living God and enjoying the authentic dignity of persons, be
joined to one another in equal affection, harmony of mind and the
work of mutual sanctification. Thus, following Christ who is the
principle of life, by the sacrifices and joys of their vocation and
through their faithful love, married people can become witnesses of
the mystery of love which the Lord revealed to the world by his dying
and his rising up to life again”(GS, 52 ).
After
the Second Vatican Council, the successors of St. Peter enriched this
teaching on marriage and the family, especially Pope Paul VI with the
Enyclical Humanae vitae, which offers specific principles and
guidelines. Subsequently, in his Apostolic Exhortation Familiaris
consortio, Pope John Paul II insisted on proposing the divine plan in
the basic truths of married love and the family: “The only ‘place’
in which this self-giving in its whole truth is made possible is
marriage, the covenant of conjugal love freely and consciously
chosen, whereby man and woman accept the intimate community of life
and love willed by God himself(cf. Gaudium et spes, 48) which only in
this light manifests its true meaning. The institution of marriage is
not an undue interference by society or authority, nor the extrinsic
imposition of a form. Rather it is an interior requirement of the
covenant of conjugal love which is publicly affirmed as unique and
exclusive, in order to live in complete fidelity to the plan of God,
the Creator. A person's freedom, far from being restricted by this
fidelity, is secured against every form of subjectivism or relativism
and is made a sharer in creative Wisdom” (FC, 11).
The
Catechism of the Catholic Church gathers together the fundamental
aspects of this teaching: “The marriage covenant, by which a man
and a woman form with each other an intimate communion of life and
love, has been founded and endowed with its own special laws by the
Creator. By its very nature it is ordered to the good of the couple,
as well as to the generation and education of children. Christ the
Lord raised marriage between the baptized to the dignity of a
sacrament [cf. Second Vatican Ecumenical Council, Gaudium et spes,
48; Code of Canon Law, 1055, 1]”(CCC 1660).
The
doctrine presented in the Catechism touches on both theological
principles and moral behaviours, developed under two separate
headings: The Sacrament of Matrimony (nos. 1601-1658) and The Sixth
Commandment (nos. 2331-2391). An attentive reading of these sections
of the Catechism provides an updated understanding of the doctrine of
faith, which supports the Church’s work in the face of modern-day
challenges. The Church’s pastoral ministry finds inspiration in the
truth of marriage viewed as part of the plan of God, who created man
and woman and, in the fullness of time, revealed in Jesus the
completeness of spousal love elevated to the level of sacrament.
Christian marriage founded on consensus is also endowed with its own
effects such as the goods and duties of the spouses. At the same
time, marriage is not immune from the effects of sin (cf. Gen
3:1-24), which can cause deep wounds and even abuses to the dignity
of the sacrament.
The
recent encyclical of Pope Francis, Lumen fidei, speaks of the family
in the context of a reflection on how faith reveals “just how firm
the bonds between people can be when God is present in their midst”
(LF, 50). “The first setting in which faith enlightens the human
city is the family. I think first and foremost of the stable union of
man and woman in marriage. This union is born of their love, as a
sign and presence of God’s own love, and of the acknowledgement and
acceptance of the goodness of sexual differentiation, whereby spouses
can become one flesh (cf. Gen 2:24) and are enabled to give birth to
a new life, a manifestation of the Creator’s goodness, wisdom and
loving plan. Grounded in this love, a man and a woman can promise
each other mutual love in a gesture which engages their entire lives
and mirrors many features of faith. Promising love for ever is
possible when we perceive a plan bigger than our own ideas and
undertakings, a plan which sustains us and enables us to surrender
our future entirely to the one we love” (LF, 52). “Faith is no
refuge for the faint-hearted, but something which enhances our lives.
It makes us aware of a magnificent calling, the vocation of love. It
assures us that this love is trustworthy and worth embracing, for it
is based on God’s faithfulness which is stronger than our every
weakness” ( LF, 53).
III.
Questions
The
following series of questions allows the particular Churches to
participate actively in the preparation of the Extraordinary Synod,
whose purpose is to proclaim the Gospel in the context of the
pastoral challenges facing the family today.
1.
The Diffusion of the Teachings on the Family in Sacred Scripture and
the Church’s Magisterium
a)
Describe how the Catholic Church’s teachings on the value of the
family contained in the Bible, Gaudium et spes, Familiaris consortio
and other documents of the post-conciliar Magisterium is understood
by people today? What formation is given to our people on the
Church’s teaching on family life?
b)
In those cases where the Church's teaching is known, is it accepted
fully or are there difficulties in putting it into practice? If so,
what are they?
c)
How widespread is the Church's teaching in pastoral programmes at the
national, diocesan and parish levels? What catechesis is done on the
family?
d)
To what extent — and what aspects in particular — is this
teaching actually known, accepted, rejected and/or criticized in
areas outside the Church? What are the cultural factors which hinder
the full reception of the Church’s teaching on the family?
2.
Marriage according to the Natural Law
a)
What place does the idea of the natural law have in the cultural
areas of society: in institutions, education, academic circles and
among the people at large? What anthropological ideas underlie the
discussion on the natural basis of the family?
b)
Is the idea of the natural law in the union between a man and a woman
commonly accepted as such by the baptized in general?
c)
How is the theory and practice of natural law in the union between
man and woman challenged in light of the formation of a family? How
is it proposed and developed in civil and Church institutions?
d)
In cases where non-practising Catholics or declared non-believers
request the celebration of marriage, describe how this pastoral
challenge is dealt with?
3.
The Pastoral Care of the Family in Evangelisation
a)
What experiences have emerged in recent decades regarding marriage
preparation? What efforts are there to stimulate the task of
evangelisation of the couple and of the family? How can an awareness
of the family as the "domestic Church" be promoted?
b)
How successful have you been in proposing a manner of praying within
the family which can withstand life’s complexities and today’s
culture?
c)
In the current generational crisis, how have Christian families been
able to fulfil their vocation of transmitting the faith?
d)
In what way have the local Churches and movements on family
spirituality been able to create ways of acting which are exemplary?
e)
What specific contribution can couples and families make to spreading
a credible and holistic idea of the couple and the Christian family
today?
f)
What pastoral care has the Church provided in supporting couples in
formation and couples in crisis situations?
4.
Pastoral Care in Certain Difficult Marital Situations
a)
Is cohabitation ad experimentum a pastoral reality in your particular
Church? Can you approximate a percentage?
b)
Do unions which are not recognized either religiously or civilly
exist? Are reliable statistics available?
c)
Are separated couples and those divorced and remarried a pastoral
reality in your particular Church? Can you approximate a percentage?
How do you deal with this situation in appropriate pastoral
programmes?
d)
In all the above cases, how do the baptized live in this irregular
situation? Are aware of it? Are they simply indifferent? Do they feel
marginalized or suffer from the impossibility of receiving the
sacraments?
e)
What questions do divorced and remarried people pose to the Church
concerning the Sacraments of the Eucharist and of Reconciliation?
Among those persons who find themselves in these situations, how many
ask for these sacraments?
f
) Could a simplification of canonical practice in recognizing a
declaration of nullity of the marriage bond provide a positive
contribution to solving the problems of the persons involved? If yes,
what form would it take?
g)
Does a ministry exist to attend to these cases? Describe this
pastoral ministry? Do such programmes exist on the national and
diocesan levels? How is God’s mercy proclaimed to separated couples
and those divorced and remarried and how does the Church put into
practice her support for them in their journey of faith?
5.
On Unions of Persons of the Same Sex
a)
Is there a law in your country recognizing civil unions for people of
the same-sex and equating it in some way to marriage?
b)
What is the attitude of the local and particular Churches towards
both the State as the promoter of civil unions between persons of the
same sex and the people involved in this type of union?
c)
What pastoral attention can be given to people who have chosen to
live in these types of union?
d)
In the case of unions of persons of the same sex who have adopted
children, what can be done pastorally in light of transmitting the
faith?
6.
The Education of Children in Irregular Marriages
a)
What is the estimated proportion of children and adolescents in these
cases, as regards children who are born and raised in regularly
constituted families?
b)
How do parents in these situations approach the Church? What do they
ask? Do they request the sacraments only or do they also want
catechesis and the general teaching of religion?
c)
How do the particular Churches attempt to meet the needs of the
parents of these children to provide them with a Christian education?
d)
What is the sacramental practice in these cases: preparation,
administration of the sacrament and the accompaniment?
7.
The Openness of the Married Couple to Life
a)
What knowledge do Christians have today of the teachings of Humanae
vitae on responsible parenthood? Are they aware of how morally to
evaluate the different methods of family planning? Could any insights
be suggested in this regard pastorally?
b)
Is this moral teaching accepted? What aspects pose the most
difficulties in a large majority of couple’s accepting this
teaching?
c)
What natural methods are promoted by the particular Churches to help
spouses put into practice the teachings of Humanae vitae?
d)
What is your experience on this subject in the practice of the
Sacrament of Penance and participation at the Eucharist?
e)
What differences are seen in this regard between the Church’s
teaching and civic education?
f)
How can a more open attitude towards having children be fostered? How
can an increase in births be promoted?
8.
The Relationship Between the Family and the Person
a)
Jesus Christ reveals the mystery and vocation of the human person.
How can the family be a privileged place for this to happen?
b)
What critical situations in the family today can obstruct a person’s
encounter with Christ?
c)
To what extent do the many crisis of faith which people can
experience affect family life?
9.
Other Challenges and Proposals
What
other challenges or proposals related to the topics in the above
questions do you consider urgent and useful to treat?
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