The document divides itself into 3 parts, saying that the Church must first 1) listen to the challenges for the family in the modern world, then 2) look to Christ for His revelation about the beauty and truth of the family, then 3) discuss how these two converge.
In the first part, the document examines a (non-exhaustive) list of the challenges that the Christian family faces today, cognizant of the cultural differences and economic barriers: polygamy, taxation, violence, single-parent homes, mixed-religion couples, and the emotional desires for intimacy and growth. From a pastoral standpoint, addressing these challenges "requires that the doctrine of the faith, the basic content of which should be made increasingly better known, be proposed alongside with mercy." (11)
At the beginning of part two, we encounter what I think is the major "controversy", if you will, that the media has latched onto. The document sites this "law of gradualness" referenced in JPII's Famililaris Consortio and says that this means "interpreting the nuptial covenant in terms of continuity and novelty"(13). I think many people see this as a concession that the Church needs to re-interpret things in light of today's culture. I wonder if this is even the intent of some of the bishops, despite the fact that right after this, we are reminded of Jesus' caution that while Moses gave a law of divorce because of the hardness of the Israelites' hearts, "from the beginning it was not so" (14, cf Mt 19:8). Allowances for a practice of sin are not the fullness of God's plan for us, and should be no more than a temporary stop-gap while we continue to convert those hard hearts, not a concession to the culture. This is in fact what JPII meant when he first mentioned the "law of gradualness" in his writings on the Christian family in the modern world:
[Man] knows, loves, and accomplishes moral good by stages of growth..."And so what is known as 'the law of gradualness' or step-by-step advance cannot be identified with 'gradualness of the law,' as if there were different degrees or forms of precept in God's law for different individuals and situations"... It will be easier for married people to make progress if, with respect for the Church's teaching and with trust in the grace of Christ, and with the help and support of the pastors of souls and the entire ecclesial community, they are able to discover and experience the liberating and inspiring value of the authentic love that is offered by the Gospel and set before us by the Lord's commandment.(Fam. Cons. 34, emphasis mine)In other words, we convert in stages, by teaching authentic love and allowing people to progress towards acceptance of the Gospel gradually, not with judgement, but with understanding. It certainly does not mean that gradually we change the Gospel to accommodate the culture's whims and individualistic hedonism.
The current document reaffirms this further along in part two: that in difficult circumstances, "the value and consistency of natural marriage must first be emphasized"(18). Somehow the media ignores this (are you surprised?) and jumps straight to the next point. Namely, that "with regard to cohabitation, civil marriages and divorced and remarried persons,...the Church turns respectfully to those who participate in her life in an incomplete and imperfect way, appreciating the positive values they contain rather than their limitations and shortcomings"(20). Many people will see part two as a confirmation that cohabitation and civil unions are morally good, and think that the Church is finally admitting that Her teachings were behind the times. But there is a far cry from "accepting the reality" of a situation, and condoning it as morally permissible or the greatest good. Taken in context, it's clear that the Church recognizes that incomplete participation in the sacramental fullness of marriage still has some merit, insofar as it embraces the family as necessary and fruitful, but that we hope for all people to progress towards something better.
Part three starts with an exhortation to families and couples to participate in the joyful evangelization of the culture and announcement of the good news of the Church's teaching on the family. The document mentions the importance of helping young couples adequately prepare for marriage and navigate the difficult early years of marriage with support from experienced couples and the parish.
The section on separated and divorced couples starts out really beautifully, recognizing the suffering of these men, women, and especially children, and encouraging us to walk with them. The document makes clear that there is concern of alienating from the sacraments those most in need of their graces. It does support access to the Eucharist for divorced persons (45), and encourages dialogue surrounding remarried persons coming to the sacraments as well.
There are also comments on welcoming homosexual persons and their gifts into the Church and affirming the rights of children of same-sex couples. The comments regarding same-sex unions and the "precious support" of such in the lives of the couples gets dangerously close to that "gradualness of the law" in my mind and has enormous potential to be misconstrued by the media (52).
I was glad to see comments reaffirming that marriage at its heart requires an openness to life and that the social and economic realities of the world do not override this (53-55).
Ultimately, it's important to recognize that this document is merely a summary of the discussions had so far, "not decisions that have been made nor simply points of view"(58). We still have the second half of the extraordinary synod, then a year of work, then the ordinary synod to go. Overall, I think the discussions have been positive and necessary, and as usual, the media is taking its own agenda to heart. But there's really not much here that represents a change in Church teaching or doctrine.
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