THE SERVANT GENERAL
POPE FRANCIS’ ADDRESS AT CONCLUSION OF SYNOD
October 28, 2015
How did the Ordinary Assembly of the Synod of Bishops go?
How did it end? What does our Church have to look forward
to, or to fear? Both liberals and conservatives claim “victory”
(yes, it was a fight) and so there is no outright clarity
as to the end-result. The American Church is split in the
middle, the West European and African Churches are on opposite
sides (generally speaking), and all the rest are on both
sides of the pastoral-theological divide. Beyond the Synod,
the liberal prelates will continue to maneuver and the traditional
prelates will continue to be watchful and protective of
our centuries-old faith. Tensions remain and conflicts will
surface. Even, God forbid, schism cannot be ruled out.
At this point, we look to the closing message of Pope Francis.
The Relatio Finalis is submitted to him but has
no authoritative power. It is up to the pope what to do
with the report and what to bring out later as his own authoritative
Anyway, one thing this Synod has brought to the fore is
that there indeed are prelates who are intent on liberalizing
the pastoral practices of our Church. And there are not
just a few of them. What does that mean for us the laity,
those who actually are directly involved in living out marriage,
family and life?
Well, this is our Church and we look to and are obedient
to the head of this body, which is our Lord Jesus Christ.
Jesus does indeed have his pastors, but just like in the
Old Testament, if those shepherds prove unfaithful, then
they are condemned. We are not to follow in their errors.
Thus as the people of God, we need to know our faith, and
we need to directly stand for and defend our faith. We are
not just to rely on our bishops, especially if they prove
Pope Francis’ closing statement is our starting point.
With great respect for our pope, allow me to give my inputs,
as a layperson deeply involved in the life and mission of
our Church (I place these inputs in RED
Reality through God's Eyes
by Pope Francis
Pope Francis Address at Conclusion of the Synod of Bishops
On October 24, 2015, the Synod on the Family came to a close
when the Synod Fathers voted paragraph by paragraph on the
final text. At the end of the vote the text was presented
to the Holy Father. All 94 points received the required
two-thirds majority vote. Pope Francis then delivered this
closing address. He too begun by thanking all those involved
in Synod. The Holy Father said now that the Synod has come
to an end he asks "What will it mean for the Church
to conclude this Synod devoted to the family?" He said
that the Synod was not about settling issues but attempting
to see them in the light of the Gospel and the Church's
tradition and two thousand year history. The Pope said that
it was about interpreting reality through God's eyes.
Vatican, October 24, 2015
Dear Beatitudes, Eminences and Excellencies,
Dear Brothers and Sisters,
I would like first of all to thank the Lord, who has guided
our synodal process in these years by his Holy Spirit, whose
support is never lacking to the Church.
My heartfelt thanks go to Cardinal Lorenzo Baldisseri, Secretary
General of the Synod, Bishop Fabio Fabene, its Under-Secretary,
and, together with them, the Relator, Cardinal Peter Erd
, and the Special Secretary, Archbishop Bruno Forte, the
Delegate Presidents, the writers, the consultors, the translators
and the singers, and all those who have worked tirelessly
and with total dedication to the Church: My deepest thanks!
I would also like to thank the Commission which made the
report; some of them were up all night!
I thank all of you, dear Synod Fathers, Fraternal Delegates,
Auditors and Assessors, parish priests and families, for
your active and fruitful participation.
And I thank all those unnamed men and women who contributed
generously to the labours of this Synod by quietly working
behind the scenes.
Be assured of my prayers, that the Lord will reward all
of you with his abundant gifts of grace!
As I followed the labours of the Synod, I asked myself:
What will it mean for the Church to conclude this Synod
devoted to the family?
Certainly, the Synod was not about settling all the issues
having to do with the family, but rather attempting to see
them in the light of the Gospel and the Church’s tradition
and two-thousand-year history, bringing the joy of hope
without falling into a facile repetition of what is obvious
or has already been said.
My input: Everything should be done in the light
of the Gospel and the Church’s tradition and two-thousand
year history. Pastoral practice cannot be conformed to the
spirit of the age, or adapted from place to place according
to the secular culture (unless not in contradiction to the
it was not about finding exhaustive solutions for all the
difficulties and uncertainties which challenge and threaten
the family, but rather about seeing these difficulties and
uncertainties in the light of the Faith, carefully studying
them and confronting them fearlessly, without burying our
heads in the sand.
It was about urging everyone to appreciate the importance
of the institution of the family and of marriage between
a man and a woman, based on unity and indissolubility, and
valuing it as the fundamental basis of society and human
input: Marriage and family are of the utmost importance
for the life of the worldfor society and for the
Church. Sacramental life-long marriage and Christian family
life are to be defended and strengthened. At the same
time, we recognize the intent of the evil one to precisely
destroy, or severely weaken, these important institutions.
We must resist this assault with all our might.
was about listening to and making heard the voices of the
families and the Church’s pastors, who came to Rome
bearing on their shoulders the burdens and the hopes, the
riches and the challenges of families throughout the world.
It was about showing the vitality of the Catholic Church,
which is not afraid to stir dulled consciences or to soil
her hands with lively and frank discussions about the family.
It was about trying to view and interpret realities, today’s
realities, through God’s eyes, so as to kindle the
flame of faith and enlighten people’s hearts in times
marked by discouragement, social, economic and moral crisis,
and growing pessimism.
It was about bearing witness to everyone that, for the Church,
the Gospel continues to be a vital source of eternal newness,
against all those who would “indoctrinate” it
in dead stones to be hurled at others.
It was also about laying bare closed hearts, which frequently
hide even behind the Church’s teachings or good intentions,
in order to sit in the chair of Moses and judge, sometimes
with superiority and superficiality, difficult cases and
input: Our hearts must always be open to the grace and
mercy of God and the newness of the Spirit. But we must
stand on our Church’s (Jesus’) teachings.
And if these teachings are violated, we must say so, not
with superiority but in loving humility, desiring only
to bring true healing and the experience of true mercy.
was about making clear that the Church is a Church of the
poor in spirit and of sinners seeking forgiveness, not simply
of the righteous and the holy, but rather of those who are
righteous and holy precisely when they feel themselves poor
input: We are the poor in spirit who seek God’s
mercy so that we might attain to the holiness that God
desires for us.
was about trying to open up broader horizons, rising above
conspiracy theories and blinkered viewpoints, so as to defend
and spread the freedom of the children of God, and to transmit
the beauty of Christian Newness, at times encrusted in a
language which is archaic or simply incomprehensible.
input: Unfortunately it does seem that there were conspiracies.
And while we must always be open to the radical leadings
of the Spirit bringing us to new horizons, we do not neglect
established viewpoints, established precisely because
they stand on God’s word.
the course of this Synod, the different opinions which were
freely expressed – and at times, unfortunately, not
in entirely well-meaning ways – certainly led to a
rich and lively dialogue; they offered a vivid image of
a Church which does not simply “rubberstamp”,
but draws from the sources of her faith living waters to
refresh parched hearts.
And – apart from dogmatic questions clearly defined
by the Church’s Magisterium – we have also seen
that what seems normal for a bishop on one continent, is
considered strange and almost scandalous – almost!
– for a bishop from another; what is considered a
violation of a right in one society is an evident and inviolable
rule in another; what for some is freedom of conscience
is for others simply confusion. Cultures are in fact quite
diverse, and every general principle – as I said,
dogmatic questions clearly defined by the Church’s
magisterium – every general principle needs to be
inculturated, if it is to be respected and applied. The
1985 Synod, which celebrated the twentieth anniversary of
the conclusion of the Second Vatican Council, spoke of inculturation
as “the intimate transformation of authentic cultural
values through their integration in Christianity, and the
taking root of Christianity in the various human cultures”.
Inculturation does not weaken true values, but
demonstrates their true strength and authenticity, since
they adapt without changing; indeed they quietly and gradually
transform the different cultures.
My input: Yes there are
very diverse cultures and there is a need to inculturate
the gospel. However, the profound truths of the gospel transcend
cultural differences. Same-sex marriage is an abomination
even if legalized by the US Supreme Court. Sex outside sacramental
marriage is wrong even in the face of the Sexual Revolution
in the West. Polygamy is wrong even if culturally and legally
accepted in Africa. It should not be the Church to adapt
herself to what is acceptable to the local culture (unless
there is no violation of belief) but for her to be counter-cultural,
to proclaim the truth of the gospel even as such truths
are often in contradiction to the ways of the world in which
she exists. The Church is to change the world so that it
will conform to Christ, not to be changed by the world and
conformed to its ways.
have seen, also by the richness of our diversity, that the
same challenge is ever before us: that of proclaiming the
Gospel to the men and women of today, and defending the family
from all ideological and individualistic assaults.
My input: The greatest
threats now to faith, family and life are the reproductive
health and gender ideologies, pushed by cultural Marxism
and founded on secular humanism. At the forefront is liberalization
in the whole area of human sexuality. At the Synod, the
Trojan horse was acceptance of such liberalization, in the
form of accompaniment for living-in couples (that used to
be called “living in sin”!), provision of holy
Communion to the divorced and remarried, and finding good
in homosexual unions. These are couched in terms of being
merciful. But things are not that simple. The evil one is
not that simple. There is a diabolical plan, to destroy
faith, family and life. These are just the very first small
steps. If we do not stand on the truth of the gospel, we
will be stepping on the slippery slope to destruction. The
Protestant Churches already went this way, and they today
can no longer be considered authentic Christian Churches.
without ever falling into the danger of relativism
or of demonizing others, we sought to embrace,
fully and courageously, the goodness and mercy of God who
transcends our every human reckoning and desires only that
“all be saved” (cf. 1 Tm 2:4). In this
way we wished to experience this Synod in the context of
the Extraordinary Year of Mercy which the Church is called
My input: Indeed, only
by the mercy and grace of God are we saved. Those of us
who are saved want the same for others. This is why we
insist on not going the way of false mercy, which will
not lead to salvation but to condemnation.
Brothers and Sisters,
The Synod experience also made us better realize that the
true defenders of doctrine are not those who uphold its letter,
but its spirit; not ideas but people; not formulae but the
gratuitousness of God’s love and forgiveness. This is
in no way to detract from the importance of formulae –
they are necessary – or from the importance of laws
and divine commandments, but rather to exalt the greatness
of the true God, who does not treat us according to our merits
or even according to our works but solely according
to the boundless generosity of his Mercy (cf. Rom
3:21-30; Ps 129; Lk 11:47-54). It does have
to do with overcoming the recurring temptations of the elder
brother (cf. Lk 15:25-32) and the jealous labourers
(cf. Mt 20:1-16). Indeed, it means upholding all
the more the laws and commandments which were made for man
and not vice versa (cf. Mk 2:27).
this sense, the necessary human repentance, works and efforts
take on a deeper meaning, not as the price of that salvation
freely won for us by Christ on the cross, but as a response
to the One who loved us first and saved us at the cost of
his innocent blood, while we were still sinners (cf. Rom
input: Unlike the older brother, we rejoice if others repent
and return to the Father. Unlike the jealous laborers, we
rejoice in the privilege of having been called early and
laboring hard for the gospel, as we bring others who came
in later into the same Kingdom. Thus what is of crucial
importance is repentance, which is the way by which we sinners
appropriate the free gift of God’s salvation.
Church’s first duty is not to hand down condemnations
or anathemas, but to proclaim God’s mercy, to call
to conversion, and to lead all men and women to salvation
in the Lord (cf. Jn 12:44-50).
My input: Our task as
Church is to seek the lost and help bring them back to
God and back to the Church. This happens as they are led
to conversion and to accept Jesus as Savior and Lord.
This happens are sinners are led to repentance from sin.
This is how they experience the fullness of God’s
Blessed Paul VI expressed this eloquently:
“”We can imagine, then, that each of our sins,
our attempts to turn our back on God, kindles in him a more
intense flame of love, a desire to bring us back to himself
and to his saving plan… God, in Christ, shows himself
to be infinitely good… God is good. Not only in himself;
God is – let us say it with tears – good for us.
He loves us, he seeks us out, he thinks of us, he knows us,
he touches our hearts us and he waits for us. He will be –
so to say – delighted on the day when we return and
say: ‘Lord, in your goodness, forgive me. Thus our repentance
becomes God’s joy”.
input: This is precisely why we should not accommodate people
in their sin, but rather lovingly help them overcome sin
and be brought to life-giving repentance.
John Paul II also stated that: “the Church lives an
authentic life when she professes and proclaims mercy…
and when she brings people close to the sources of the Saviour’s
mercy, of which she is the trustee and dispenser”.
Benedict XVI, too, said: “Mercy is indeed the central
nucleus of the Gospel message; it is the very name of God…
May all that the Church says and does manifest the mercy
God feels for mankind. When the Church has to recall an
unrecognized truth, or a betrayed good, she always does
so impelled by merciful love, so that men may have life
and have it abundantly (cf. Jn 10:10)”.
In light of all this, and thanks to this time of grace which
the Church has experienced in discussing the family, we
feel mutually enriched. Many of us have felt the working
of the Holy Spirit who is the real protagonist and guide
of the Synod. For all of us, the word “family”
does have the same sound as it did before the Synod, so
much so that the word itself already contains the richness
of the family’s vocation and the significance of the
labours of the Synod.
In effect, for the Church to conclude the Synod means to
return to our true “journeying together” in
bringing to every part of the world, to every diocese, to
every community and every situation, the light of the Gospel,
the embrace of the Church and the support of God’s
My input: Let us go about
the work of proclaiming the gospel of salvation in Jesus
to the very ends of the earth. This work is urgent. The
time is now!
Cf. Letter of His Holiness Pope Francis to the Grand
Chancellor of the Pontifical Catholic University of Argentina
on the Centenary of its Faculty of Theology, 3 March 2015.
 Cf. Pontifical Biblical Commission, Fede e cultura
alla luce della Bibbia. Atti della Sessione plenaria 1979
della Pontificia Commissione Biblica, LDC, Leumann,
1981; SECOND VATICAN ECUMENICAL COUNCIL, Gaudium et Spes,
Final Relatio (7 December 1985), L’Osservatore
Romano, 10 December 1985, 7.
 “In virtue of her pastoral mission, the Church
must remain ever attentive to historical changes and to
the development of new ways of thinking. Not, of course,
to submit to them, but rather to surmount obstacles standing
in the way of accepting her counsels and directives”
(Interview with Cardinal Georges Cottier, in La Civiltà
Cattolica 3963-3964, 8 August 2015, p. 272).
 Homily, 23 June 1968: Insegnamenti
VI (1968), 1177-1178.
 Dives in Misericordia, 13. He also said: “In
the paschal mystery… God appears to us as he is: a
tender-hearted Father, who does not give up in the face
of his childrens’ ingratitude and is always ready
to forgive (JOHN PAUL II, Regina Coeli, 23 April
1995: Insegnamenti XVIII, 1 , 1035). So too
he described resistance to mercy: “The present-day
mentality, more perhaps than that of people in the past,
seems opposed to a God of mercy, and in fact tends to exclude
from life and to remove from the human heart the very idea
of mercy. The word and the concept of ‘mercy’
seem to cause uneasiness…” (Dives in Misericordia
[30 November 1980] 2).
Regina Coeli, 30 March 2008: Insegnamenti
IV, 1 (2008), 489-490. Speaking of the power of mercy, he
stated: “it is mercy that sets a limit to evil. In
it is expressed God’s special nature – his holiness,
the power of truth and of love” (Homily on
Divine Mercy Sunday, 15 April 2007: Insegnamenti III, 1
 An acrostic look at the word “family” [Italian:
“famiglia”] can help us summarize the
Church’s mission as the task of: Forming new generations
to experience love seriously, not as an individualistic
search for a pleasure then to be discarded, and to believe
once again in true, fruitful and lasting love as the sole
way of emerging from ourselves and being open to others,
leaving loneliness behind, living according to God’s
will, finding fulfilment, realizing that marriage is “an
experience which reveals God’s love, defending the
sacredness of life, every life, defending the unity and
indissolubility of the conjugal bond as a sign of God’s
grace and of the human person’s ability to love seriously”
(Homily for the Opening Mass of the Synod, 4 October
2015: L’Osservatore Romano, 5-6 October 2015,
p. 7) and, furthermore, enhancing marriage preparation as
a means of providing a deeper understanding of the Christian
meaning of the sacrament of Matrimony; Approaching others,
since a Church closed in on herself is a dead Church, while
a Church which does leave her own precincts behind in order
to seek, embrace and lead others to Christ is a Church which
betrays her very mission and calling; Manifesting and bringing
God’s mercy to families in need; to the abandoned,
to the neglected elderly, to children pained by the separation
of their parents, to poor families struggling to survive,
to sinners knocking on our doors and those who are far away,
to the differently able, to all those hurting in soul and
body, and to couples torn by grief, sickness, death or persecution;
Illuminating consciences often assailed by harmful and subtle
dynamics which even attempt to replace God the Creator,
dynamics which must be unmasked and resisted in full respect
for the dignity of each person; Gaining and humbly rebuilding
trust in the Church, which has been gravely weakened as
a result of the conduct and sins of her children –
sadly, the counter-witness of scandals committed in the
Church by some clerics have damaged her credibility and
obscured the brightness of her saving message; Labouring
intensely to sustain and encourage those many strong and
faithful families which, in the midst of their daily struggles,
continue to give a great witness of fidelity to the Church’s
teachings and the Lord’s commandments; Inventing renewed
programmes of pastoral care for the family based on the
Gospel and respectful of cultural differences, pastoral
care which is capable of communicating the Good News in
an attractive and positive manner and helping banish from
young hearts the fear of making definitive commitments,
pastoral care which is particularly attentive to children,
who are the real victims of broken families, pastoral care
which is innovative and provides a suitable preparation
for the sacrament of Matrimony, rather than so many programmes
which seem more of a formality than training for a lifelong
commitment; Aiming to love unconditionally all families,
particularly those experiencing difficulties, since no family
should feel alone or excluded from the Church’s loving
embrace, and the real scandal is a fear of love and of showing
that love concretely.
© Libreria Editrice Vaticana 2015