Today, the first official document of the Extraordinary Synod on the Family was released. Suffice it to say that the document doesn’t even bother in the least to present Catholic teaching on the family. The whole document is an exercise in modernist tactics of persuasion by means of doctrinal ambiguity, and by unsettling that which is settled. But the most sinister passages depart clearly from the Catholic Faith. First, the document opens the door explicitly to holy communion for those who are publicly living in objectively adulterous unions:
46. In the same way the situation of the divorced who have remarried demands a careful discernment and an accompaniment full of respect, avoiding any language or behavior that might make them feel discriminated against. For the Christian community looking after them is not a weakening of its faith and its testimony to the indissolubility of marriage, but rather it expresses precisely its charity in its caring.
47. As regards the possibility of partaking of the sacraments of Penance and the Eucharist, some argued in favor of the present regulations because of their theological foundation, others were in favor of a greater opening on very precise conditions when dealing with situations that cannot be resolved without creating new injustices and suffering. For some, partaking of the sacraments might occur were it preceded by a penitential path – under the responsibility of the diocesan bishop – and with a clear undertaking in favor of the children. This would not be a general possibility, but the fruit of a discernment applied on a case-by-case basis, according to a law of gradualness, that takes into consideration the distinction between state of sin, state of grace and the attenuating circumstances.
48. Suggesting limiting themselves to only “spiritual communion” was questioned by more than a few Synodal Fathers: if spiritual communion is possible, why not allow them to partake in the sacrament? As a result a greater theological study was requested starting with the links between the sacrament of marriage and the Eucharist in relation to the Church-sacrament. In the same way, the moral dimension of the problem requires further consideration, listening to and illuminating the consciences of spouses.
49. The problems relative to mixed marriages were frequently raised in the interventions of the Synodal Fathers. The differences in the matrimonial regulations of the Orthodox Churches creates serious problems in certain contexts to which have to be found suitable responses in communion with the Pope. The same applies to inter-religious marriages.
Second, the document asserts that homosexuals (the term strongly implies that these persons are sexually active, or at least not striving to be chaste while struggling with same-sex attraction) have “gifts and qualities” to offer the Church as homosexuals, and even more scandalously, that the Church should be “accepting and valuing” of homosexual orientation itself:
50. Homosexuals have gifts and qualities to offer to the Christian community: are we capable of welcoming these people, guaranteeing to them a fraternal space in our communities? Often they wish to encounter a Church that offers them a welcoming home. Are our communities capable of providing that, accepting and valuing their sexual orientation, without compromising Catholic doctrine on the family and matrimony?
51. The question of homosexuality leads to a serious reflection on how to elaborate realistic paths of affective growth and human and evangelical maturity integrating the sexual dimension: it appears therefore as an important educative challenge. The Church furthermore affirms that unions between people of the same sex cannot be considered on the same footing as matrimony between man and woman. Nor is it acceptable that pressure be brought to bear on pastors or that international bodies make financial aid dependent on the introduction of regulations inspired by gender ideology.
52. Without denying the moral problems connected to homosexual unions it has to be noted that there are cases in which mutual aid to the point of sacrifice constitutes a precious support in the life of the partners. Furthermore, the Church pays special attention to the children who live with couples of the same sex, emphasizing that the needs and rights of the little ones must always be given priority.
It needn’t be pointed out that homosexual relationships (there is no such thing as “unions”) might be the context for some good things. There has always been honor among thieves. What is most telling about this document is what it doesn’t say: nowhere are the faithful warned of the temporal and eternal consequences of sexual sin; nowhere are homosexuals, adulterers, fornicators, or those who commit other sins against Christian marriage called to repentance and conversion; nowhere are those in irregular “unions” called to live chastely in order to receive holy communion; nowhere are the faithful given the hope of being delivered from their sins and living in a state of grace; nowhere is the salvation of souls included as a priority. Clearly, the whole thrust of this document is to weaken the Church’s resolve in opposing the forces of modernity in redefining the family, even at the expense of doctrine.
This disgraceful “relatio post disceptationem” must be repudiated by good Catholics at every level, and this train-wreck of a Synod publicly denounced.