Just in time for Christmas, the Vatican has released the Relatio finalis of the Fourteenth Ordinary General Assembly of the Synod of Bishops, dated October 24, 2015. As with the Relatio Synodi from the 2014 extraordinary general assembly, the vote totals are omitted from the English translation. Someone unfamiliar with the Synod politics and the course of events may not know, for example, that the controversial paragraphs achieved the barest two-thirds majorities, and likely would have failed to achieve those majorities without the personal appointments of the Holy Father.
Here, then, are the relevant paragraphs for the Kasperite proposal, as moderated (slightly? at all?) by the forum internum compromise brokered, allegedly, by Cardinal Marx between Cardinal Müller and Cardinal Kasper, in the Germanicus group. We have previously reported on various translations of these paragraphs, and, for the sake of completeness, we present the Vatican’s translation, two months in the making:
84. The baptized who are divorced and civilly remarried need to be more integrated into Christian communities in a variety of possible ways, while avoiding any chance of scandal. The logic of integration is the key to their pastoral care, a care which might allow them not only to realize that they belong to the Church as the Body of Christ, but also to know that they can have a joyful and fruitful experience in it. They are baptized; they are brothers and sisters; the Holy Spirit pours into their hearts gifts and talents for the good of all. Their participation can be expressed in different ecclesial services which necessarily requires discerning which of the various forms of exclusion, currently practiced in the liturgical, pastoral, educational and institutional framework, can be surpassed. Such persons need to feel not as excommunicated members of the Church, but instead as living members, able to live and grow in the Church and experience her as a mother, who welcomes them always, who takes care of them with affection and encourages them along the path of life and the Gospel. This integration is also needed in the care and Christian upbringing of their children, who ought to be considered most important. That the Christian community cares for these people is not a weakening of her faith and witness in the indissolubility of marriage: to the contrary, in this very way, the Church expresses her charity.
85. Pope Saint John Paul II offered a comprehensive policy, which remains the basis for the evaluation of these situations: “Pastors must know that, for the sake of truth, they are obliged to exercise careful discernment of situations. There is in fact a difference between those who have sincerely tried to save their first marriage and have been unjustly abandoned, and those who through their own grave fault have destroyed a canonically valid marriage” (FC, 84). It is therefore the duty of priests to accompany such people in helping them understand their situation according to the teaching of the Church and the guidelines of the Bishop. Useful in the process is an examination of conscience through moments of reflection and penance. The divorced and remarried should ask themselves: how they have acted towards their children, when the conjugal union entered into crisis; if they made attempts at reconciliation; what is the situation of the abandoned party; what effect does the new relationship have on the rest of the family and the community of the faithful; and what example is being set for young people, who are preparing for marriage. A sincere reflection can strengthen trust in the mercy of God which is not denied anyone.
Moreover, one cannot deny that in some circumstances “imputability and responsibility for an action can be diminished or even nullified” (CCC, 1735) due to several constraints. Accordingly, the judgment of an objective situation should not lead to a judgment on “subjective imputability” (Pontifical Council for Legislative Texts, Declaration of 24 June 2000, 2a). Under certain circumstances people find it very difficult to act differently. Therefore, while supporting a general rule, it is necessary to recognize that responsibility with respect to certain actions or decisions is not the same in all cases. Pastoral discernment, while taking into account a person’s properly formed conscience, must take responsibility for these situations. Even the consequences of actions taken are not necessarily the same in all cases.
86. The path of accompaniment and discernment guides the faithful to an awareness of their situation before God. Conversation with the priest, in the internal forum, contributes to the formation of a correct judgment on what hinders the possibility of a fuller participation in the life of Church and Church practice which can foster it and make it grow. Given that gradualness is not in the law itself (cf. FC 34), this discernment can never prescind from the Gospel demands of truth and charity as proposed by the Church. This occurs when the following conditions are present: humility, discretion and love for the Church and her teaching, in a sincere search for God’s will and a desire to make a more perfect response to it.