26 June 2014

Here It Comes

Rorate Caeli posted that the Instrumentum Laboris for the Synod on the Family is now available at the Vatican website.

When reading it, and contemplating just what this will mean for the Church, some advice: just close your eyes and think of England.

The document is filled with the kind of meaningfully meaningless, Orwellian progressive church-speak, that you've come to expect from the USCCB, The Catholic-Lutheran dialoguers, and every LCWR document ever issued. But try to suppress your gag reflex and contemplate that these are bishops with theological degrees from Catholic institutions writing (or at least approving) this stuff.

A few "highlights", with the underlined portions being my own emphases:

Chapter III
Difficult Pastoral Situations

a) Situations in Families

80. Under the heading of so-called marriage difficulties, the responses consistently recount stories of great suffering as well as testimonies of true love. “The Church is called to be the house of the Father, with doors always wide open, [...] where there is a place for everyone, with all their problems” (GE, 47). Real pastoral attention is urgently needed to care for these people and bring them healing so that they might continue their journey with the entire ecclesial community. The mercy of God does not provide a temporary cover-up of personal misdeeds, but rather radically opens lives to reconciliation which brings new trust and serenity through true inward renewal. The pastoral care of families, far from limiting itself to a legal point of view, has a mission to recall the great vocation of love to which each person is called and to help a person live up to the dignity of that calling.

Situations of Canonical Irregularity

89. ...In North America, people often think that the Church is no longer a reliable moral guide, primarily in issues related to the family, which they see as a private matter to be decided independently.

91. Before treating the suffering associated with those who are unable to receive the sacraments due to their irregular union, [...] Many times, people in these irregular situations do not grasp the intrinsic relationship between marriage and the Sacraments of Holy Eucharist and Penance. Consequently, they find it very difficult to understand why the Church does not allow those who are in an irregular situation to receive Holy Communion. The catechetical instruction on marriage does not sufficiently explain the connection. ...

92. Some Church members who are cognizant that they are in an irregular situation clearly suffer from the fact that they are unable to receive the sacraments. Many feel frustrated and marginalized. [...] Instead, they believe that the Church is at fault in not permitting their irregular marriage situation. This way of thinking can lead to viewing withholding the sacraments as a punishment. Furthermore, another factor of concern is the lack of understanding of the discipline of the Church when access to the sacraments is denied in these cases, as if it were a punishment. A good number of episcopal conferences recommend assisting people in canonically irregular marriages not to consider themselves as “separated from the Church, for as baptized persons they can, and indeed must, share in her life” (FC, 84). Moreover, responses and observations from some episcopal conferences emphasize that the Church needs to equip herself with pastoral means which provide the possibility of her more widely exercising mercy, clemency and indulgence towards new unions.

Concerning the Reception of the Sacraments

93. In the matter of access to the sacraments, the responses describe various reactions ...At times, the faithful distance themselves from the Church or go to other Christian denominations.
In some countries of Europe and some countries on the other continents, this solution [solution!!!!!] is not sufficient for many people; they wish to be publically readmitted to the Church. The problem is not so much not being able to receive Communion but that the Church publically does not permit them to receive Communion. As a result, these believers then simply refuse to consider themselves in an irregular situation.

95. A good number of responses speak of the very many cases, especially in Europe, America and some countries in Africa, where persons clearly ask to receive the Sacraments of Penance and the Eucharist. This happens primarily when their children receive the sacraments. At times, they express a desire to receive Communion to feel “legitimized” by the Church and to eliminate the sense of exclusion or marginalization. In this regard, some recommend considering the practice of some Orthodox Churches, which, in their opinion, opens the way for a second or third marriage of a penitential character. ...

Well, you see the frame already constructed for what could be, if the Holy Ghost be not particularly active, a picture far uglier than The Scream.

I have a question: What about personal responsibility for personal sins that call for repentance?

Did Christ tell the woman in adultery to "keep on committing adultery because I came to validate your faith journey."? "Oh, and make sure that you limit your feelings of marginalization by sacrilegiously receiving My Body and Blood, thus eating and drinking condemnation on yourself."? "Because I find I'm somewhat unpopular with these people I'm trying to save and I need to boost my poll numbers." "Oh, and one more thing-- don't pay attention to what happens to Judas after he approaches the Table of Plenty in a state of mortal sin, because I love you enough to let you go to hell without any attempt to help you avoid it."?

People, the synod, if it goes as Kasper and those who support him (whomever they are) wish it to go, will eliminate hell itself as an overly legalistic Church disciplinary device of the past.

I had the timely experience of re-watching A Man for All Seasons last night. I encourage you to do so as well. Close your eyes and think of England, indeed.

The sorting continues. Pray.


Anonymous said...

I thought the Church already had a "process"--annulment.

I posted the other day on Sts. Thomas More and John Fischer's feast day that they will have died for naught if the Church goes this way.

TLM333 said...

I do see a need for the Church to deal with very difficult 'irregular' marriages and in some degree minister to people that cannot receive sacraments due to their state. I also see a GREAT NEED for much more teaching prior to marriage and much more support for marriages that are in trouble. In my opinion the Church has all but ignored this entire topic. Catholics have more or less been on their own when dealing with difficulties within marriages. I remember years ago having problems in my own marriage, going to my parish priest and asking for help. LOL!!!! His response was basically that he had no 'expertise' in that area!!! I was on my own. Looking back, that response in and of itself was a GREAT SIN.

Anonymous said...

Reading through that gobbledygook was painful.

Basically it seems to me the point of the synod is this: the modernists want to give communion to adulterers and not even they can change the prohibition against that. So they are going to give out annulments like water, everywhere, and they need to struggle to find the right language in which to couch the decision to do that. That's the purpose of the synod.

So technically they will not have changed Church teaching on the indissolubility of marriage, but because they will make getting an annulment as easy as simply asking for one, they will have de facto eliminated Christ's teaching on marriage.

It's like a lawyer's trick. All at the same time they're imploring the Church not to be legalistic.