Synod of Bishops Survey on Family and Marriage

 

 SYNODUS EPISCOPORUM

Vatican City, 18 October 2013

prot.N°1312
 
As Secretary General of the Synod of Bishops, recently appointed by His Holiness, Pope Francis am pleased to write you in order to greet you and express my joy at being able to work here. Throughout its 50 years of existence, the Synod has endeavoured to fulfil its mission of being an instrument of communion through which the collegiality desired by the Second Vatican Council is expressed and realized.
The synodal reality is manifested with the most effective participation of the world episcopate under the governance of the Holy Father, who wishes to strengthen it for a better exercise of collegiality.
After the recent meeting of the Ordinary Council of the Synod, the Holy Father, who presided over it, decided to convene an Extraordinary General Assembly of the Synod of Bishops next year, from 5 to 19 October, on the theme: Pastoral challenges of the family in the context of evangelization.

During this meeting, the Members of the Council drafted the Preparatory Document,
which you will find enclosed.

I would be most grateful if you would distribute the Document to the Dioceses, and ask them to share it immediately as widely as possible to deaneries and parishes so that input from local sources can be received regarding the themes and responses to the questionnaire, as well as any helpful statistics, for the preparation of the lnstrumentum laboris.

Since the time available is short, I would appreciate if you would follow the most brief and practical institutional process so that it would be possible to have a synthesis of the responses collected sent to this Secretariat by the end of January.
 
The Council of the Secretariat will meet during the month of February to analyse the responses which have been sent in from the Episcopal Conferences and other Entities contacted, in order to draft the Instrumentum iaboris, which will later include further input for the celebration of the Synod.

 H. Em. Card. Timothy Michael DOLAN
Archbishop of New York
United States Conference of Catholic Bishops (U.S.C.C.B.)
UNITED STATES OF AMERICA
 

It is the expressed will of the Holy Father that this Extraordinary Assembly be the first stage, which is to be followed by a second one, namely, the Ordinary General Assembly of the Synod of Bishops to be held in 2015, marking the 50th anniversary of the establishment of the Synod.

Trusting in the special attention you will give to what I have written regarding the forthcoming Extraordinary Synod, I take this opportunity to thank you and to express my best wishes.
 
Sincerely in Christ,
 
 Archbishop Lorenzo Baldisser

For the Spanish version of this letter and the questions click here.
For the Vietnamese version of this letter and questions click here.

SYNOD OF BISHOPS
III EXTRAORDINARY GENERAL ASSEMBLY

PASTORAL CHALLENGES TO THE FAMILY
IN THE CONTEXT OF EVANGELIZATION

 
PREPARATORY DOCUMENT

VATICAN CITY
2013

Click on each below to view full content.

 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 evangelization 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.
 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, includirig some texts from the Pontifical Council for the Family. It will be left to the bishopparticipants 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 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 In 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 hroughout 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. In 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. In 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; In 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.
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 modem 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-centered spirituality in the spouses’ life offaith: “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 consortia, 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 wen 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 offaith, which supports the Church’s work in the face of modem-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 th e 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 acknowledgment 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 fainthearted, 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/Survey
Survey deadline is on Monday, December 9.  Complete the survey today!

For a condensed version (credit to the Parish Project) of the survey for they synod, please click on link below:

https://www.surveymonkey.com/s/Synod_Survey

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