Here's why Church teaching on 'gay marriage' did not change today
St. Peter's Basilica. Credit: David Uebbing/CNA.
Vatican City, Oct 13, 2014 / 04:59 pm (CNA/EWTN News).- The Catholic blogosphere exploded Monday after the Extraordinary Synod of Bishops released a document summarizing last week’s discussion.
But while the relatio post disceptationem, which means “Report After Debate,” has been fodder for sensational headlines claiming a major shift in doctrine, the report is only a beginning, working document of the Church.
The relatio, as it’s called, simply takes the topics and comments made during the last week of the synod and attempts to summarize and organize them into categories. The official teaching document of the synod will not be released until well after the Ordinary Synod of Bishops, which is scheduled to take place next fall. Typically after an ordinary synod, the Pope will release an Apostolic Exhortation regarding his conclusions after the meeting of bishops.
Still, although the relatio has “working document” status, it has received mixed reactions from several bishops present at the synod.
Some were quick to calm the storm of speculations that the Church is changing its teachings regarding homosexual marriage. Bishop Eugène Cyrille Houndekon of Abomey, Africa, said the language in the relatio simply refers to the Church’s openness to everyone, no matter where they are in their journey of faith.
“The Church open its doors to all people – their weaknesses, their defects – and try to help them, everybody, those who have stronger virtues to deepen that, and those who have weaknesses to try…to overcome that,” he told CNA.
The bishop was referring to the document’s position on persons with same-sex attraction and their role in the church, which Cardinal Peter Erdo quoted in his opening speech to the Synod Fathers Monday morning, saying:
“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?”
Other bishops and cardinals are concerned with a lack of clarity in the document. In an interview with CNA, Cardinal Burke said the relatio as it stands uses “confused” and “even erroneous” language, and he hopes the final document from this synod is much clearer.
“There’s a confusion with the regard to the question of people who are living in de-facto unions, or people who are attracted to the same sex are living together, and an inadequate explanation of the relationship of the church to the person,” he said.
“I certainly hope that this document will be set aside completely, and there will be an effort made to present the church’s true teaching and pastoral practice, the two of which always go together in a new document.”
President of the Polish bishops’ conference Archbishop Stanislaw Gadecki also voiced concerns, and said he hopes the final synod will discuss support of families as a whole rather than only studying special cases or exceptions to the traditional family.
“Speak about the practical exceptions, but we also need to present the truth,” Archbishop Gadecki said in an interview with Vatican Radio.
The relatio was divided into three categories that addressed the context and challenges to the family, the Gospel of the Family and how it fits into salvation, and pastoral perspectives regarding irregular unions. Left open for more discussion was also whether divorced and remarried Catholics could receive Communion.
The document will serve as a starting point for further discussion and reflection this next week.
“The reflections put forward, the fruit of the Synodal dialog that took place in great freedom and a spirit of reciprocal listening, are intended to raise questions and indicate perspectives that will have to be matured and made clearer by the reflection of the local Churches in the year that separates us from the Ordinary General Assembly of the Synod of bishops planned for October 2015,” the document reads.
“These are not decisions that have been made nor simply points of view. All the same the collegial path of the bishops and the involvement of all God’s people under the guidance of the Holy Spirit will lead us to find roads of truth and mercy for all. This is the wish that from the beginning of our work Pope Francis has extended to us, inviting us to the courage of the faith and the humble and honest welcome of the truth in charity.”
The full text of the document can be found at:http://press.vatican.va/content/salastampa/en/bollettino/pubblico/2014/10/13/0751/03037.html
But while the relatio post disceptationem, which means “Report After Debate,” has been fodder for sensational headlines claiming a major shift in doctrine, the report is only a beginning, working document of the Church.
The relatio, as it’s called, simply takes the topics and comments made during the last week of the synod and attempts to summarize and organize them into categories. The official teaching document of the synod will not be released until well after the Ordinary Synod of Bishops, which is scheduled to take place next fall. Typically after an ordinary synod, the Pope will release an Apostolic Exhortation regarding his conclusions after the meeting of bishops.
Still, although the relatio has “working document” status, it has received mixed reactions from several bishops present at the synod.
Some were quick to calm the storm of speculations that the Church is changing its teachings regarding homosexual marriage. Bishop Eugène Cyrille Houndekon of Abomey, Africa, said the language in the relatio simply refers to the Church’s openness to everyone, no matter where they are in their journey of faith.
“The Church open its doors to all people – their weaknesses, their defects – and try to help them, everybody, those who have stronger virtues to deepen that, and those who have weaknesses to try…to overcome that,” he told CNA.
The bishop was referring to the document’s position on persons with same-sex attraction and their role in the church, which Cardinal Peter Erdo quoted in his opening speech to the Synod Fathers Monday morning, saying:
“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?”
Other bishops and cardinals are concerned with a lack of clarity in the document. In an interview with CNA, Cardinal Burke said the relatio as it stands uses “confused” and “even erroneous” language, and he hopes the final document from this synod is much clearer.
“There’s a confusion with the regard to the question of people who are living in de-facto unions, or people who are attracted to the same sex are living together, and an inadequate explanation of the relationship of the church to the person,” he said.
“I certainly hope that this document will be set aside completely, and there will be an effort made to present the church’s true teaching and pastoral practice, the two of which always go together in a new document.”
President of the Polish bishops’ conference Archbishop Stanislaw Gadecki also voiced concerns, and said he hopes the final synod will discuss support of families as a whole rather than only studying special cases or exceptions to the traditional family.
“Speak about the practical exceptions, but we also need to present the truth,” Archbishop Gadecki said in an interview with Vatican Radio.
The relatio was divided into three categories that addressed the context and challenges to the family, the Gospel of the Family and how it fits into salvation, and pastoral perspectives regarding irregular unions. Left open for more discussion was also whether divorced and remarried Catholics could receive Communion.
The document will serve as a starting point for further discussion and reflection this next week.
“The reflections put forward, the fruit of the Synodal dialog that took place in great freedom and a spirit of reciprocal listening, are intended to raise questions and indicate perspectives that will have to be matured and made clearer by the reflection of the local Churches in the year that separates us from the Ordinary General Assembly of the Synod of bishops planned for October 2015,” the document reads.
“These are not decisions that have been made nor simply points of view. All the same the collegial path of the bishops and the involvement of all God’s people under the guidance of the Holy Spirit will lead us to find roads of truth and mercy for all. This is the wish that from the beginning of our work Pope Francis has extended to us, inviting us to the courage of the faith and the humble and honest welcome of the truth in charity.”
The full text of the document can be found at:http://press.vatican.va/content/salastampa/en/bollettino/pubblico/2014/10/13/0751/03037.html
Why America Must Stand Up for Hong Kong's Democracy Movement
Loath to become the world’s policeman, the Obama administration has turned instead into its fireman. Hither and thither, the administration runs to different corners of the world trying to put out fires—today Central America, tomorrow Jerusalem, next week Syria. Such an approach may rack up air miles for the Secretary of State, but clearly, it’s no substitute for a preventive blueprint that safeguards our national interest.
As it happens, one part of the world experiencing a mini–flare up—Hong Kong—affords us an opportunity to pursue a long-term strategy pertaining to a much larger actor: China. Our foreign-policy challenges would ease considerably if China became a normal, status-quo country with elections, free markets and checks and balances that its leaders could use to manage internal tensions.
Allowing the 7.1 million people of Hong Kong to practice real democracy would let the authorities in Beijing see up close that there’s nothing to fear from a sovereign people. Over time, familiarity with democratic practices in this one Chinese city would help China’s leaders acquire for themselves the frame of mind needed to begin to introduce universal suffrage on the mainland itself.
This is what we see with economic development. China’s experiment with capitalism and free markets since the death of Mao in 1979 has been vastly helped by the fact that its businessmen are able to learn best business practices from Hong Kong, much to the benefit of 1.3 billion Chinese on the mainland. Political culture, like business culture, can be learned through observation and close proximity.
Unfortunately, China has shown itself in no mood to countenance the legitimate demands of the people of Hong Kong to be allowed to practice democracy in electing their Chief Executive and their miniparliament, the Legislative Council. Its response to a referendum last month, which called for universal suffrage, was to denounce it as illegal, even as some 800,000 of the city’s registered voters voted for democracy. And when half a million marched on July 1 to demand democracy, China had 500 of them and five of the protest’s leaders arrested. Most ludicrously, the leaders were clapped into prison for “walking too slowly.”
This makes a mockery of the pillars of Hong Kong’s success story: the rule of law and due process. As with China’s ham-fisted attempts to silence independent media outlets over the past few years, China is now putting at risk not just its own political evolution but Hong Kong’s economic success.
The Success of a Barren Rock
Journalists often write that Britain “returned” sovereignty of Hong Kong to China in 1997 after 151 years of colonial rule. In fact, that misstates the history. There was no “there, there” in Hong Kong when Britain grabbed the area at the mouth of the Pearl River in the Opium War of 1839-42. The city that eventually was built around this deep natural harbor became an economic miracle, the fortuitous combination of three factors: British rule of law and sense of fair play, the industry of the Chinese who populated the area and the craftiness of colonial administrators sent by London who remained steadfastly free-market, even when Britain turned socialist after World War II.
The Index of Economic Freedom published each year by The Heritage Foundation and The Wall Street Journal has always identified Hong Kong the world’s freest economy. Anyone who has visited this capitalist theme park would know why. The city levies almost no trade tariffs, is completely open to international trade and has a small, efficient government, a professional, honest civil service and a light regulatory touch. It is easy to see why Hong Kong’s GDP per capita of $36,796 is one of the highest in the world and four times higher than the GDP per capita of the country to which the city has belonged since 1997—China. The border between Hong Kong and communist China served for many years as a stark reminder of the laws of economics: on one side lay impoverished, oppressed China and on the other, enlightened, prosperous Hong Kong.
On July 1, 1997, London handed sovereignty of the territory to China. Britain could hold on to Hong Kong no longer, because while China had ceded the island in perpetuity in the nineteenth century, the adjacent Kowloon peninsula had only been leased for ninety-nine years on 1898, and Hong Kong could not be split. The Chinese leader who took over China in 1979, Deng Xiaoping, clearly was cut from a different cloth from the man he replaced, Mao Zedong, as he wasted little time introducing some free-market reforms. Deng was able to convince Margaret Thatcher, the then-prime minister of the UK, to turn over Hong Kong in 1997, promising that he would implement a “One Country, Two Systems” policy.
In essence, this meant that while China’s 1.3 billion people would continue to have their most basic freedoms restricted under rule by the Chinese Communist Party, Beijing pledged that Hong Kong would continue to enjoy most of the same rights as the world’s liberal democracies. Specifically, in the Joint Declaration signed by both China and the UK, a binding international treaty filed at the United Nations, Beijing promised that,
Rights and freedoms, including those of the person, of speech, of the press, of assembly, of association, of travel, of movement, of correspondence, of strike, of choice of occupation, of academic research and of religious belief will be ensured by law in the Hong Kong Special Administrative Region. Private property, ownership of enterprises, legitimate right of inheritance and foreign investment will be protected by law.
Moreover, China also promised that from 2017 on, Hong Kongers may elect their Chief Executive and all members of the Legislative Council. China may be going back on these promises now by allowing Hong Kongers to vote for their leaders, but only for the handful of those picked by Beijing.
China is backsliding on more than its electoral promises. Its attempts to quash the last fully independent media outlets in Hong Kong, those owned by publisher Jimmy Lai, a critic of the Communist Party, render pledges to respect freedom of speech, press or private property meaningless.
America has a strong national-security interest in making sure that Hong Kong remains the free port that it is. According to the State Department, trade with Hong Kong produced the largest of any U.S. trade surpluses in 2012, owing largely to high-tech products. Some 1,400 U.S. firms have offices in Hong Kong; close to 900 of them are regional headquarters or offices. And even after the handover, Hong Kong remains a mecca for entrepreneurial Americans: some 60,000 American expats call Hong Kong home.
It should hardly surprise that early on, Congress established what U.S. policy toward Hong Kong would be by passing the U.S.-Hong Kong Policy Act in 1992. It said,
Support for democratization is a fundamental principle of United States foreign policy. As such, it naturally applies to United States policy toward Hong Kong. This will remain equally true after June 30, 1997.
The human rights of the people of Hong Kong are of great importance to the United States and are directly relevant to U.S. interests in Hong Kong. A fully successful transition in the exercise of sovereignty over Hong Kong must safeguard human rights in and of themselves. Human rights also serve as a basis for Hong Kong's continued economic prosperity. Keep reading
Cristóbal Colón: ¿Icono de Estados Unidos?
El 12 de octubre, Cristóbal Colón descubrió América en 1492 y por eso, este día se conmemora en el continente americano y España. Pero en realidad, para Estados Unidos el Día de Colón es un feriado algo raro. No se conmemora a un presidente o a un gran estadista americano. El gran navegante genovés descubrió América, pero no descubrió ni fundó Estados Unidos.
A medida que se acercaba el Día de Colón de este año, el presidente Obama trató de cambiar sutilmente el enfoque de la fiesta. En vez de celebrar simplemente a un audaz explorador, quería también centrar la atención en los “pueblos indígenas que habían habitado el hemisferio occidental durante milenios”. Su proclamación presidencial invitaba a los americanos a “reflexionar sobre la trágica carga que las comunidades tribales soportaron en los años que siguieron [a la llegada de Colón]…[y a] conmemorar las muchas contribuciones que estas han realizado a la experiencia americana y a que continuemos fortaleciendo los lazos que nos unen a día de hoy”.
Pero esto pasa por alto el significado de por qué Estados Unidos celebra el Día de Colón.
Leon Kass, Amy Kass y Diana Schuab proporcionan una rigurosa visión general de la historia y la tradición del Día de Colón en su plan de estudios What So Proudly We Hail (Lo que con tanto orgullo proclamamos). De hecho, Colón fue una figura importante para muchas comunidades de inmigrantes. Y más aún, Cristóbal Colón ha sido desde hace mucho tiempo un icono americano.
“La asociación entre Colón y Estados Unidos continuó prosperando a medida que los colonos revolucionarios buscaban distanciarse de Inglaterra”, observa el plan de estudios. “En Colón hallaron a un héroe que se había atrevido a cruzar un mar desconocido, dejando atrás el Viejo Continente para dar un nuevo comienzo en una tierra virgen, como estaban intentando hacer muchos de ellos”. Hacia finales del siglo XVIII, los americanos veían a Colón como “una mítica figura fundacional”. Y en el siglo XIX, era visto como “arquetipo del ideal americano: atrevido, aventurero, innovador”.
Nadie recoge esto mejor que Ronald Reagan. En una proclamación presidencial de 1988, Reagan conmemora a Colón por su espíritu: “Era un soñador, un hombre de gran visión y coraje, un hombre lleno de esperanza por el futuro y con la determinación de soltar amarras hacia lo desconocido y navegar por un mar inexplorado buscando la satisfacción de descubrir lo que allí hubiese. Mézclenlo todo y se podría decir que Colón fue el inventor del Sueño Americano”.
Lejos de ser un día para recordar nuestras divisiones o para hacer hincapié en nuestros errores pasados, el Día de Colón es un día para celebrar un Sueño Americano que valora la diversidad, sí, pero que también recompensa a los atrevidos y audaces. O como dijo Reagan, “no sólo [por ser] un intrépido explorador sino por los sueños y oportunidades que trajeron a tantos hasta aquí después de él”.
