Abstract from the Final Relation odf the Synod on the Family (Relatio post disceptationem), filed October 19, 2014.
“The indissolubility of marriage (“What therefore God has joined together, let not man put asunder” Mt 19,6), is not to be understood as “yoke” imposed on men, but as a “gift” made to two persons united by the marriage.
But at the same time we have to put into practice the doctrine teached thus manifesting the true meaning of mercy. This appears clearly in the meetings with the Samaritan woman (Jn 4.1 to 30) and with the adulteress (Jn 8.1 to 11) in which Jesus, with an attitude of love toward sinful person, leads to repentance and conversion (“Go and sin no more”), as condition for forgiveness.
God has not only created human beings male and female (Gen 1:27), but he also blessed because they were fruitful and multiply (Gen 1:28). For this reason, “a man shall leave his father and his mother and cleaves to his wife and the two shall become one flesh” (Gen 2:24). Jesus, who has reconciled all things to himself, reported the marriage and the family to their original form (cf. Mk 10,1-12).
A new dimension of family ministry today is to pay attention to the reality of civil marriages between men and women, in traditional marriages and, in due differences, even at cohabitation. When the union reached a remarkable stability through a public bond, is characterized by deep affection, from liability in respect of offspring, from the ability to pass the tests, can be seen as an opportunity to accompany the development of the sacrament of marriage.
So there are valid elements in some forms outside of Christian marriage – however based on stable relationship and true of a man and a woman – which in any case we are driven to it. Looking to the human wisdom of peoples and cultures, the Church also recognizes the family as the basic , necessary and fruitful cell of human society.
In order for a pastoral approach to people who have contracted a civil marriage, who are divorced and remarried, or who simply live together, the responsibility of the Church to reveal to them the divine pedagogy of grace in their lives and help them to reach the fullness of God’s plan in them.
Following the gaze of Christ, whose light illumines every man (cf. Jn 1,9; Gaudium et Spes, 22), the Church turns with love to those who participate in its life so incomplete, recognizing that the grace of God works also in their lives by giving them the courage to do good, to take care with love for one another and be at the service of the community in which they live and work.
The Church, as a safe teacher and caring mother, while recognizing that for the baptized, there is no bridal than sacramental and that any breach of it is against the will of God, is also aware of the fragility of many of his children who struggle in the path of faith.
The situations of divorced and remarried require careful discernment and accompaniment of great respect, avoiding any language and attitude that makes them feel discriminated against and promoting their participation in community life.
Caring for them is not for the Christian community a weakening of his faith and his testimony about the indissolubility of marriage rather it expresses itself in this its charity care.
We reflected on the possibility that the divorced and remarried have access to the sacraments of Penance and the Eucharist.
Some fathers have argued that divorced and remarried or cohabiting may have recourse to the fruitful spiritual communion. Other fathers have wondered why they can not gain access to the sacraments.
It is still the issue in-depth, bearing in mind the distinction between the objective situation of sin and extenuating circumstances, given that “the imputability or responsibility for an action can be diminished or even nullified” by various “psychological or social factors.”
About the sentences of religious annulment of marriage the streamlining of procedure, requested by many – in addition to the formation of sufficient number of workers, clergies and laities with dedication priority – demands to emphasize the responsibility of the diocesan bishop, who in his diocese could instruct the consultants prepared properly they can free advising the parties on the validity of their marriage. This function can be performed by qualified persons or an office.
So – in relation to civil partnerships and heterosexual marriages, as well as for divorced and remarried – Church opens the doors to their readmission, when “the responsibility of the church to recognize the seeds of the Word spread beyond its visible and sacramental borders ” in allusion to the Orthodox Church , for which the celebration of a second marriage “is repentance, not a sacrament” – as well clarified the Cardinal Archbishop of Lyon, Philippe Barbarin, on Vatican Radio – in which the spouses are “welcomed and blessed” after a period of penance “relying on the relationship between the faithful and the parish priest, confessor and bishop. “
So Jesus blesses the divorced too if they are goodwill persons.
Originally posted on Demata