作者Ivangelion (對禰殿宇的熱誠把我耗盡)
看板Catholic
標題[消息] 世界主教會議結束文件全文 (英文版)
時間Sat Nov 1 13:08:38 2014
官方網站上的英文版全文:
http://ppt.cc/Nq5z
其中關於離婚與同性傾向者的部分段落(第 52、53、55 段)
未獲 123 位主教(全部 183 位出席會議主教的 2/3 以上)的同意
並未通過,但仍作為結束文件的一部。
之前的台灣新聞,包括蘋果和現在很紅的「關鍵評論網」針對這部分,
皆評論認為這是天主教保守派的勝利,自由派和教宗的挫敗之類的話。
然而看過內文,怎知主教們反對的,說不定是其中所謂「保守」的內容呢?
例如第 55 段關於「同性傾向者」用紅字標注的部分:
Some families have members who have a homosexual tendency. In this regard,
the synod fathers asked themselves what pastoral attention might be
appropriate for them in accordance with the Church’s teaching: “
There are
absolutely no grounds for considering homosexual unions to be in any way
similar or even remotely analogous to God's plan for marriage and family.”
Nevertheless,
men and women with a homosexual tendency ought to be received
with respect and sensitivity. “Every sign of unjust discrimination in their
regard should be avoided” (Congregation for the Doctrine of the Faith,
Considerations Regarding Proposals to Give Legal Recognition to Unions
Between Homosexual Persons, 4).
小弟試翻:
一些家庭具有同性傾向者成員。在這方面,與會主教自問依照以下教會的教導,何種
牧靈關懷對他們而言會是適合的:「
我們絕對沒有理由,視同性結合與天主計劃中的
婚姻與家庭,有任何程度上的類同或稍微相似之處。」然而,
同性傾向者應以尊重和
感性相待。「避免對他們有任何不公平的歧視」(信理聖部,有關賦予同性配偶法律
地位建議的考慮,第四段,
http://ppt.cc/qJ1s)。
若真有所謂保守派與自由派的分別,則前者反對的是綠色字標注的部分,
而後者則反對紅字標注的部分。
但其實這段亦獲得 118 位主教的支持,差 5 票即超過三分之二,
反對票則有 62 票,3 位棄權。
而其實紅色和綠色標注的部分跟所引用的 2003 年信理部
「有關賦予同性配偶法律地位建議的考慮」這份文件
字幾乎是一樣的(
http://ppt.cc/QwCB),
綠色部分的字則是引述自天主教教理第 2358 條
和一份 1986 年的信理部牧函,《對同性傾向者的牧靈照顧》
(Letter on the pastoral care of homosexual persons)。
2003 年這份文件中對同性傾向者的友善字眼除 respect 和 sensitivity 外,
還多包括了 compassion(同理)。
至於第 56 段則是關於同性傾向者牧靈關懷的另一段,
有 159 票支持,21 票反對,3 票棄權,順利通過:
Exerting pressure in this regard on the Pastors of the Church is totally
unacceptable: this is equally so for international organizations who link
their financial assistance to poorer countries with the introduction of laws
which establish “marriage” between persons of the same sex.
試翻:
在這方面對教會牧者的施壓是完全無法接受的。這等同於國際組織在給予較貧窮
國家經濟援助時,欲引入同性別者間之「結婚」法案作為援助條件。
以下將全文含票數貼上來,先翻譯標題部分並註明各段的得票數,
希望能有強者幫忙翻譯全文。
--------
Synod14 - "Relatio Synodi" of the III Extraordinary General Assembly of the
Synod of Bishops: “Pastoral Challenges to the Family in the Context of
Evangelization” (5-19 October 2014), 18.10.2014
TABLE OF CONTENTS
Introduction
引言 (1-4)
Part I
第一部分
Listening: The Context and the Challenges of the Family
聆聽:家庭的背景和挑戰 (5-11)
The Socio-Cultural Context
社會和文化背景 (5-8)
The Importance of Affectivity in Life
生活中情感的重要性 (9-10)
Pastoral Challenges
牧靈挑戰 (11)
Part II
第二部分
Looking at Christ: The Gospel of the Family
凝視基督:家庭的福音 (12-28)
Looking at Jesus and Divine Pedagogy in the History of Salvation
凝視耶穌和救贖史中的神性教育法 (12-14)
The Family in the God’s Salvific Plan
天主救贖計畫中的家庭 (15-16)
The Family in the Church’s Documents
教會文獻中的家庭 (17-20)
Indissolubility of Matrimony and the Joy of Sharing Life Together
婚姻的永久性和共同分享生活的喜樂 (21-22)
The Truth and Beauty of the Family and Mercy Towards Broken and
Fragile Families
家庭的真實和美好與對破碎家庭的憐憫 (23-28)
Part III
第三部分
Facing the Situation: Pastoral Perspectives
面對現況:牧靈觀點 (29-61)
Proclaiming the Gospel of the Family Today in Various Contexts
向今日多種背景下的家庭傳福音 (29-38)
Guiding Engaged Couples in Their Preparation for Marriage
引導訂婚夫婦準備婚姻 (39)
Accompanying Married Couples in the Initial Years of Marriage
在婚姻初期陪伴結婚夫婦 (40)
Pastoral Care for Couples Civilly Married or Living Together
對公民結婚或共同生活夫婦的牧靈照顧 (41-43)
Caring for Broken Families (Separated, Divorced and Not Remarried,
Divorced and Remarried, Single-Parent Families)
對破碎家庭的照顧(分居、離婚且未再婚,離婚且再婚,以及單親家庭)
(44-54)
Pastoral Attention towards Persons with Homosexual Tendencies
對同性傾向者的牧靈關懷 (55-56)
The Transmission of Life and the Challenges of the Declining
Birthrate
傳播生命和生育率下降的挑戰 (57-59)
Upbringing and the Role of the Family in Evangelization
福音化的教養和家庭的角色 (60-61)
Conclusion
結論 (62)
* * *
Introduction
引言
1. The Synod of Bishops, gathered around the Holy Father, turned its thoughts
to all the families of the world, each with its joys, difficulties and hopes.
In a special way, the Assembly felt a duty to give thanks to the Lord for the
generosity and faithfulness of so many Christian families in responding to
their vocation and mission, which they fulfill with joy and faith, even when
living as a family requires facing obstacles, misunderstandings and
suffering. The entire Church and this Synod express to these families our
appreciation, gratitude and encouragement. During the prayer vigil held in St
Peter’s Square on 4 October 2014 in preparation for the Synod on the family,
Pope Francis evoked, in a simple yet concrete way, the centrality [of the
experience] of the family in everyone’s lives: “Evening falls on our
assembly. It is the hour at which one willingly returns home to meet at the
same table, in the depth of affection, of the good that has been done and
received, of the encounters which warm the heart and make it grow, good wine
which hastens the unending feast in the days of man. It is also the
weightiest hour for one who finds himself face to face with his own
loneliness, in the bitter twilight of shattered dreams and broken plans; how
many people trudge through the day in the blind alley of resignation, of
abandonment, even resentment: in how many homes the wine of joy has been less
plentiful, and therefore, also the zest — the very wisdom — for life […].
Let us make our prayer heard for one another this evening, a prayer for all.”
(贊成:反對:棄權 = 175:1:7)
2. Within the family are joys and trials, deep love and relationships which,
at times, can be wounded. The family is truly the “school of humanity”
(Gaudium et Spes, 52), which is much needed today. Despite the many signs of
crisis in the family institution in various areas of the “global village”,
the desire to marry and form a family remains vibrant, especially among young
people, and serves as the basis of the Church’s need to proclaim untiringly
and with profound conviction the “Gospel of the Family”, entrusted to her
together with the revelation of God’s love in Jesus Christ and ceaselessly
taught by the Fathers, the masters of spirituality and the Church’s
Magisterium. The family is uniquely important to the Church and in these
times, when all believers are invited to think of others rather than
themselves, the family needs to be rediscovered as the essential agent in the
work of evangelization.
(179:0:4)
3. At the Extraordinary General Assembly of October, 2014, the Bishop of Rome
called upon the Synod of Bishops to reflect upon the critical and invaluable
reality of the family, a reflection which will then be pursued in greater
depth at its Ordinary General Assembly scheduled to take place in October,
2015, as well as during the full year between the two synodal events. “The
convenire in unum around the Bishop of Rome is already an event of grace, in
which episcopal collegiality is made manifest in a path of spiritual and
pastoral discernment.” These were the words used by Pope Francis in
describing the synodal experience and indicating the task at hand: to read
both the signs of God and human history, in a twofold yet unique faithfulness
which this reading involves.
(178:1:4)
4. With these words in mind, we have gathered together the results of our
reflections and our discussions in the following three parts: listening,
looking at the situation of the family today in all its complexities, both
lights and shadows; looking, our gaze is fixed on Christ to re-evaluate, with
renewed freshness and enthusiasm, what revelation, transmitted in the Church
’s faith, tells us about the beauty and dignity of the family; and facing
the situation, with an eye on the Lord Jesus, to discern how the Church and
society can renew their commitment to the family.
(180:2:1)
PART I
第一部分
Listening: the context and challenges of the family
聆聽:家庭的背景和挑戰
The Socio-Cultural Context
社會和文化背景
5. Faithful to Christ’s teaching, we look to the reality of the family today
in all its complexity, with both its lights and shadows. We turn our thoughts
to parents, grandparents, brothers and sisters, close and distant relatives
and the bonds between two families forged by marriage. Anthropological and
cultural changes in our times influence all aspects of life and require an
analytic and diversified approach. The positive aspects are first to be
highlighted, namely, a greater freedom of expression and a better recognition
of the rights of women and children, at least in some parts of the world. On
the other hand, equal consideration needs to be given to the growing danger
represented by a troubling individualism which deforms family bonds and ends
up considering each component of the family as an isolated unit, leading, in
some cases, to the idea that a person is formed according to one’s own
desires, which are considered absolute. Added to this is the crisis of faith,
witnessed among a great many Catholics, which oftentimes underlies the
crisis in marriage and the family.
(177:3:3)
6. One of the poorest aspects of contemporary culture is loneliness, arising
from the absence of God in a person’s life and the fragility of
relationships. There is also a general feeling of powerlessness in the face
of socio-cultural realities which oftentimes end in crushing families. Such
is the case in increasing instances of poverty and unemployment in the
workplace, which at times is a real nightmare or in overwhelming financial
difficulties, which discourage the young from marrying. Families often feel
abandoned by the disinterest and lack of attention by institutions. The
negative impact on the organization of society is clear, as seen in the
demographic crisis, in the difficulty of raising children, in a hesitancy to
welcome new life and in considering the presence of older persons as a
burden. All these can affect a person’s emotional balance, which can
sometimes lead to violence. The State has the responsibility to pass laws and
create work to ensure the future of young people and help them realize their
plan of forming a family.
(175:5:3)
7. Some cultural and religious contexts pose particular challenges. In some
places, polygamy is still being practiced and in places with long traditions,
the custom of “marriage in stages”. In other places, “arranged marriages”
is an enduring practice. In countries where Catholicism is the minority,
many mixed and interreligious marriages take place, all with their inherent
difficulties in terms of jurisprudence, Baptism, the upbringing of children
and the mutual respect for each other’s religious freedom, not to mention
the danger of relativism or indifference. At the same time, such marriages
can exhibit great potential in favouring the spirit of ecumenism and
interreligious dialogue in a harmonious living of diverse religions in the
same place. Even outside Western societies, many places are witnessing an
overall increase in the practice of cohabitation before marriage or simply
cohabitating with no intention of a legally binding relationship.
(170:9:4)
8. Many children are born outside marriage, in great numbers in some
countries, many of whom subsequently grow up with just one of their parents
or in a blended or reconstituted family. Divorces are increasing, many times
taking place solely because of economic reasons. Oftentimes, children are a
source of contention between parents and become the real victims of family
break-ups. Fathers who are often absent from their families, not simply for
economic reasons, need to assume more clearly their responsibility for
children and the family. The dignity of women still needs to be defended and
promoted. In fact, in many places today, simply being a woman is a source of
discrimination and the gift of motherhood is often penalized, rather than
esteemed. Not to be overlooked is the increasing violence against women,
where they become victims, unfortunately, often within families and as a
result of the serious and widespread practice genital mutilation in some
cultures. The sexual exploitation of children is still another scandalous and
perverse reality in present-day society. Societies characterized by violence
due to war, terrorism or the presence of organized crime are witnessing the
deterioration of the family, above all in big cities, where, in their
peripheral areas, the so-called phenomenon of “street-children” is on the
rise. Furthermore, migration is another sign of the times to be faced and
understood in terms of its onerous consequences to family life.
(179:1:3)
The Importance of Affectivity in Life
生活中情感的重要性
9. Faced with the afore-mentioned social situation, people in many parts of
the world are feeling a great need to take care of themselves, to know
themselves better, to live in greater harmony with their feelings and
sentiments and to seek to live their affectivity in the best manner possible.
These proper aspirations can lead to a desire to put greater effort into
building relationships of self-giving and creative reciprocity, which are
empowering and supportive like those within a family. In this case, however,
individualism and living only for one’s self is a real danger. The challenge
for the Church is to assist couples in the maturation and development of
their affectivity through fostering dialogue, virtue and trust in the
merciful love of God. The full commitment required in marriage can be a
strong antidote to the temptation of a selfish individualism.
(171:8:4)
10. Cultural tendencies in today’s world seem to set no limits on a person’
s affectivity in which every aspect needs to be explored, even those which
are highly complex. Indeed, nowadays a person’s affectivity is very fragile;
a narcissistic, unstable or changeable affectivity does not always allow a
person to grow to maturity. Particularly worrisome is the spread of
pornography and the commercialization of the body, fostered also by a misuse
of the internet and reprehensible situations where people are forced into
prostitution. In this context, couples are often uncertain, hesitant and
struggling to find ways to grow. Many tend to remain in the early stages of
their affective and sexual life. A crisis in a couple’s relationship
destabilizes the family and may lead, through separation and divorce, to
serious consequences for adults, children and society as a whole, weakening
its individual and social bonds. The decline in population, due to a
mentality against having children and promoted by the world politics of
reproductive health, creates not only a situation in which the relationship
between generations is no longer ensured but also the danger that, over time,
this decline will lead to economic impoverishment and a loss of hope in the
future.
(174:8:1)
Pastoral Challenges
牧靈挑戰
11. In this regard, the Church is conscious of the need to offer a
particularly meaningful word of hope, which must be done based on the
conviction that the human person comes from God, and that, consequently, any
reconsideration of the great question on the meaning of human existence can
be responsive to humanity's most profound expectations. The great values of
marriage and the Christian family correspond to the search that characterizes
human existence, even in these times of individualism and hedonism. People
need to be accepted in the concrete circumstances of life. We need to know
how to support them in their searching and to encourage them in their hunger
for God and their wish to feel fully part of the Church, also including those
who have experienced failure or find themselves in a variety of situations.
The Christian message always contains in itself the reality and the dynamic
of mercy and truth which meet in Christ.
(173:6:4)
PART II
第二部分
Looking at Christ: the Gospel of the Family
凝視基督:家庭的福音
Looking at Jesus and the Divine Pedagogy in the History of Salvation
凝視耶穌和救贖史中的神性教育法
12. In order to “walk among contemporary challenges, the decisive condition
is to maintain a fixed gaze on Jesus Christ, to pause in contemplation and in
adoration of his Face. ... Indeed, every time we return to the source of the
Christian experience, new paths and undreamed of possibilities open up”
(Pope Francis, Discourse, 4 October 2014). Jesus looked upon the women and
the men he met with love and tenderness, accompanying their steps with
patience and mercy, in proclaiming the demands of the Kingdom of God.
(176:3:4)
13. Since the order of creation is determined by its orientation towards
Christ, a distinction needs to be made without separating the various levels
through which God communicates to humanity the grace of the covenant. By
reason of the divine pedagogy, according to which the order of creation
develops through successive stages to the moment of redemption, we need to
understand the newness of the Sacrament of Marriage in continuity with
natural marriage in its origin, that is, the manner of God’s saving action
in both creation and the Christian life. In creation, because all things were
made through Christ and for him (cf. Col 1:16), Christians “gladly and
reverently lay bare the seeds of the Word which lie hidden among their
fellows; they ought to follow attentively the profound changes which are
taking place among peoples” (Ad Gentes, 11). In the Christian life, the
reception of Baptism brings the believer into the Church through the domestic
church, namely, the family; thus beginning “a dynamic process [which]
develops, one which advances gradually with the progressive integration of
the gifts of God” (Familiaris Consortio, 9), in an ongoing conversion to a
love which saves us from sin and gives us fullness of life.
(174:7:2)
14. Jesus himself, referring to the original plan of the human couple,
reaffirms the indissoluble union between a man and a woman and says to the
Pharisees that “for your hardness of heart Moses allowed you to divorce your
wives, but from the beginning it was not so”(Mt 19: 8). The indissolubility
of marriage (“what therefore God has joined together, let no man put asunder
” Mt 19:6), is not to be understood as a “yoke” imposed on persons but as
a “gift” to a husband and wife united in marriage. In this way, Jesus shows
how God’s humbling act of coming to earth might always accompany the human
journey and might heal and transform a hardened heart with his grace,
orientating it towards its benefit, by way of the cross. The Gospels make
clear that Jesus’ example is paradigmatic for the Church. In fact, Jesus was
born in a family; he began to work his signs at the wedding of Cana; and
announced the meaning of marriage as the fullness of revelation which
restores the original divine plan (Mt 19:3). At the same time, however, he
put what he taught into practice and manifested the true meaning of mercy,
clearly illustrated in his meeting with the Samaritan woman (Jn 4:1-30) and
with the adulteress (Jn 8:1-11). By looking at the sinner with love, Jesus
leads the person to repentance and conversion (“Go and sin no more”), which
is the basis for forgiveness.
(164:18:1)
The Family in God’s Salvific Plan
天主救贖計畫中的家庭
15. The words of eternal life, which Jesus gave to his disciples, included
the teaching on marriage and the family. Jesus’ teaching allows us to
distinguish three basic stages in God's plan for marriage and the family. In
the beginning, there is the original family, when God the Creator instituted
the first marriage between Adam and Eve as the solid foundation of the
family. God not only created human beings male and female (Gen 1:27), but he
also blessed them so they might be fruitful and multiply (Gen 1:28). For this
reason, “a man leaves his father and his mother and cleaves to his wife and
the two become one flesh” (Gen 2:24). This union was corrupted by sin and
became the historical form of marriage among the People of God, for which
Moses granted the possibility of issuing a bill of divorce (cf. Dt 24: 1ff.).
This was the principal practice in the time of Jesus. With Christ’s coming
and his reconciling a fallen world through his redemption, the period begun
by Moses ended.
(167:13:3)
16. Jesus, who reconciled all things in himself, restored marriage and the
family to their original form (Mk 10:1-12). Marriage and the family have been
redeemed by Christ (Eph 5:21-32), restored in the image of the Holy Trinity,
the mystery from which every true love flows. The spousal covenant,
originating in creation and revealed in the history of salvation, receives
its full meaning in Christ and his Church. Through his Church, Christ bestows
on marriage and the family the grace necessary to witness to the love of God
and to live the life of communion. The Gospel of the Family spans the history
of the world from the creation of man in the image and likeness of God (cf.
Gn 1: 26-27) until it reaches, at the end of time, its fulfilment in the
mystery of the Christ’s Covenant with the wedding of Lamb (cf. Rev 19: 9)
(cf. John Paul II, Catechesis on Human Love).
(171:8:4)
The Family in the Church’s Documents
教會文獻中的家庭
17. “Throughout the centuries, the Church has maintained her constant
teaching on marriage and family. One of the highest expressions of this
teaching was proposed by the Second Vatican Council, in the Pastoral
Constitution Gaudium et Spes, which devotes an entire chapter to promoting
the dignity of marriage and the family (cf. Gaudium et Spes, 47-52). This
document defined marriage as a community of life and love (cf. Gaudium et
Spes, 48), placing love at the center of the family and manifesting, at the
same time, the truth of this love in counter distinction to the various forms
of reductionism present in contemporary culture. The ‘true love between
husband and wife’ (Gaudium et Spes, 49) implies a mutual gift of self and
includes and integrates the sexual and affective aspects, according to the
divine plan (cf. Gaudium et Spes, 48-49). Furthermore, Gaudium et Spes, 48
emphasizes the grounding of the spouses in Christ. Christ the Lord ‘comes
into the lives of married Christians through the Sacrament of Matrimony,’
and remains with them. In the Incarnation, he assumes human love, purifies
it and brings it to fulfillment. Through his Spirit, he enables the bride and
groom to live their love and makes that love permeate every part of their
lives of faith, hope and charity. In this way, the bride and groom are, so to
speak, consecrated and, through his grace, they build up the Body of Christ
and are a domestic church (cf. Lumen Gentium, 11), so that the Church, in
order fully to understand her mystery, looks to the Christian family, which
manifests her in a real way” (Instrumentum Laboris, 4).
(174:6:3)
18. “In the wake of Vatican II, the papal Magisterium has further refined
the doctrine on marriage and the family. In a special way, Blessed Pope Paul
VI, in his Encyclical Humanae Vitae, displayed the intimate bond between
conjugal love and the generation of life. Pope St. John Paul II devoted
special attention to the family in his catechesis on human love, his Letter
to Families (Gratissimam Sane) and, especially, his Apostolic Exhortation
Familiaris Consortio. In these documents, the Pope called the family the ‘
way of the Church,’ gave an overview on the vocation of man and woman to
love and proposed the basic guidelines for the pastoral care of the family
and the presence of the family in society. In specifically treating ‘
conjugal love’ (cf. Familiaris Consortio, 13), he described how the spouses,
through their mutual love, receive the gift of the Spirit of Christ and live
their call to holiness” (Instrumentum Laboris, 5)
(175:5:3)
19. “Pope Benedict XVI, in his Encyclical Deus Caritas Est, again took up
the topic of the truth of the love between man and woman, which is fully
understood only in light of the love of Christ Crucified (cf. Deus Caritas
Est, 2). The Pope emphasized that ‘marriage based on an exclusive and
definitive love becomes the icon of the relationship between God and his
people and vice versa. God's way of loving becomes the measure of human love’
(Deus Caritas Est, 11). Moreover, in his Encyclical Caritas in Veritate, he
emphasizes the importance of love as the principle of life in society (cf.
Caritas in Veritate, 44), the place where a person learns to experience the
common good” (Instrumentum Laboris, 6).
(176:5:2)
20. “Pope Francis, in his Encyclical Lumen Fidei, treating the connection
between the family and faith, writes: ‘Encountering Christ, letting
themselves (young people) be caught up in and guided by his love, enlarges
the horizons of existence, gives it a firm hope which will not disappoint.
Faith is no refuge for the fainthearted, but something which enhances our
lives. It makes us aware of a magnificent calling, the vocation of love. It
assures us that this love is trustworthy and worth embracing, for it is based
on God’s faithfulness which is stronger than our every weakness’ (Lumen
Fidei, 53)” (Instrumentum Laboris, 7).
(178:3:2)
The Indissolubility of Marriage and the Joy of Sharing Life Together
婚姻的永久性和共同分享生活的喜樂
21. Mutual self-giving in the Sacrament of Marriage is grounded in the grace
of Baptism, which establishes in all its recipients a foundational covenant
with Christ in the Church. In accepting each other and with Christ’s grace,
the engaged couple promises a total self-giving, faithfulness and openness to
new life. The married couple recognizes these elements as constitutive in
marriage, gifts offered to them by God, which they take seriously in their
mutual commitment, in God’s name and in the presence of the Church. Faith
facilitates the possibility of assuming the benefits of marriage as
commitments which are sustainable through the help of the grace of the
Sacrament. God consecrates the love of husband and wife and confirms the
indissoluble character of their love, offering them assistance to live their
faithfulness, mutual complementarity and openness to new life. Therefore, the
Church looks to married couples as the heart of the entire family, which, in
turn, looks to Jesus.
(181:1:1)
22. From the same perspective, in keeping with the teaching of the Apostle
who said that the whole of creation was planned in Christ and for him (cf.
Col 1:16), the Second Vatican Council wished to express appreciation for
natural marriage and the valid elements present in other religions (cf.
Nostra Aetate, 2) and cultures, despite their limitations and shortcomings
(cf. Redemptoris Missio, 55). The presence of the seeds of the Word in these
cultures (cf. Ad Gentes, 11) could even be applied, in some ways, to
marriage and the family in so many societies and non-Christian peoples. Valid
elements, therefore, exist in some forms outside of Christian marriage —
based on a stable and true relationship of a man and a woman — which, in
any case, might be oriented towards Christian marriage. With an eye to the
popular wisdom of different peoples and cultures, the Church also recognizes
this type of family as the basic, necessary and fruitful unit for humanity’s
life together.
(160:22:1)
The Truth and Beauty of the Family and Mercy Towards Broken and Fragile
Families
家庭的真實和美好與對破碎家庭的憐憫
23. With inner joy and deep comfort, the Church looks to families who remain
faithful to the teachings of the Gospel, encouraging them and thanking them
for the testimony they offer. In fact, they witness, in a credible way, to
the beauty of an indissoluble marriage, while always remaining faithful to
each other. Within the family, “which could be called a domestic church”
(Lumen Gentium, 11), a person begins a Church experience of communion among
persons, which reflects, through grace, the Mystery of the Holy Trinity. “In
a family, a person learns endurance, the joy of work, fraternal love, and
generosity in forgiving others — repeatedly at times — and above all
divine worship in prayer and the offering of one's life” (Catechism of the
Catholic Church, 1657). The Holy Family of Nazareth is a wondrous model in
whose school we “understand why we have to maintain spiritual discipline, if
we wish to follow the teachings of the Gospel and become Christ’s disciples”
(Blessed Pope Paul VI, Address at Nazareth, 5 January 1964). The Gospel of
the Family also nourishes the seeds which are still waiting to grow; and
serves as the basis for caring for those trees which might have withered and
need treatment.
(169:10:4)
24. The Church, a sure teacher and caring mother, recognizes that the only
marriage bond for those who are baptized is sacramental and any breach of it
is against the will of God. At the same time, the Church is conscious of the
weakness of many of her children who are struggling in their journey of
faith. “Consequently, without detracting from the evangelical ideal, they
need to accompany with mercy and patience the eventual stages of personal
growth as these progressively occur. [...] A small step in the midst of great
human limitations can be more pleasing to God than a life which outwardly
appears in order and passes the day without confronting great difficulties.
Everyone needs to be touched by the comfort and attraction of God’s saving
love, which is mysteriously at work in each person, above and beyond their
faults and failings”(Gaudium Evangelii, 44).
(170:11:2)
25. In considering a pastoral approach towards people who have contracted a
civil marriage, who are divorced and remarried or simply living together, the
Church has the responsibility of helping them understand the divine pedagogy
of grace in their lives and offering them assistance so they can reach the
fullness of the God’s plan for them. Looking to Christ, whose light
illumines every person (cf. Jn 1: 9; Gaudium et Spes, 22), the Church turns
with love to those who participate in her life in an incomplete manner,
recognizing that the grace of God works also in their lives by giving them
the courage to do good, to care for one another in love and to be of service
to the community in which they live and work.
(140:39:4)
26. The Church looks with concern at the distrust of many young people in
relation to a commitment in marriage and suffers at the haste with which many
of the faithful decide to put an end to the obligation they assumed and to
take on another. These lay people, who are members of the Church, need
pastoral attention which is merciful and encouraging, so they might
adequately determine their situation. Young people, who are baptized, should
be encouraged to understand that the Sacrament of Marriage can enrich their
prospects of love and they can be sustained by the grace of Christ in the
Sacrament and by the possibility of participating fully in the life of the
Church.
(166:14:3)
27. In this regard, a new aspect of family ministry is requiring attention
today — the reality of civil marriages between a man and woman,
traditional marriages and, taking into consideration the differences
involved, even cohabitation. When a union reaches a particular stability,
legally recognized, characterized by deep affection and responsibility for
children and showing an ability to overcome trials, these unions can offer
occasions for guidance with an eye towards the eventual celebration of the
Sacrament of Marriage. Oftentimes, a couple lives together without the
possibility of a future marriage and without any intention of a legally
binding relationship.
(147:34:2)
28. In accordance with Christ’s mercy, the Church must accompany with
attention and care the weakest of her children, who show signs of a wounded
and lost love, by restoring in them hope and confidence, like the beacon of a
lighthouse in a port or a torch carried among the people to enlighten those
who have lost their way or who are in the midst of a storm. Conscious that
the most merciful thing is to tell the truth in love, we go beyond
compassion. Merciful love, as it attracts and unites, transforms and
elevates. It is an invitation to conversion. We understand the Lord’s
attitude in the same way; he does not condemn the adulterous woman, but asks
her to sin no more (Jn 8: 1-11).
(152:27:4)
Part III
第三部分
Facing the Situation: Pastoral Perspectives
面對現況:牧靈觀點
Proclaiming the Gospel of the Family Today in Various Contexts
向今日多種背景下的家庭傳福音
29. Discussion at the synod has allowed for agreement on some of the more
urgent pastoral needs to be addressed in the particular Churches, in
communion cum Petro et sub Petro. Proclaiming the Gospel of the Family is
urgently needed in the work of evangelization. The Church has to carry this
out with the tenderness of a mother and the clarity of a teacher (cf. Eph 4:
15), in faithfulness to the mercy displayed in Christ’s kenosis. Truth
became flesh in human weakness, not to condemn it but to save it (cf. Gn 3:
16, 17).
(176:7:
0,唯一沒人投棄權票 XD)
30. Evangelizing is the shared responsibility of all God’s people, each
according to one’s ministry and charism. Without the joyous testimony of
married people and families, proclamation, even if done in its proper way,
risks being misunderstood or lost in a flurry of words which is
characteristic of society today (cf. Novo Millennio Ineunte, 50). On various
occasions, the synod fathers emphasized that Catholic families, by reason of
the grace of the Sacrament of Marriage, are called upon to be the active
agents in every pastoral activity on behalf of the family.
(178:2:3)
31. The primacy of grace needs to be highlighted and, consequently, the
possibilities which the Spirit provides in the Sacrament. It is a question of
allowing people to experience that the Gospel of the Family is a joy which “
fills hearts and lives”, because in Christ we are “set free from sin,
sorrow, inner emptiness, and loneliness” (Evangelii Gaudium, 1). Bearing in
mind the Parable of the Sower (cf. Mt 13; 3), our task is to cooperate in the
sowing; the rest is God’s work; nor must we forget that, in preaching about
the family, the Church is a sign of contradiction.
(175:4:4)
32. Consequently, this work calls for missionary conversion by everyone in
the Church, that is, not stopping at proclaiming a message which is perceived
to be merely theoretical, with no connection to people’s real problems. We
must continually bear in mind that the crisis of faith has led to a crisis in
marriage and the family and, consequently, the transmission of faith itself
from parents to children has often been interrupted. If we confront the
situation with a strong faith, the imposition of certain cultural
perspectives which weaken the family is of no importance.
(176:5:2)
33. Conversion also needs to be seen in the language we use, so that it might
prove to be effectively meaningful. Proclamation needs to create an
experience where the Gospel of the Family responds to the deepest
expectations of a person: a response to each’s dignity and complete
fulfillment in reciprocity, communion and fruitfulness. This does not consist
in merely presenting a set of rules but in espousing values, which respond to
the needs of those who find themselves today, even in the most secularized of
countries.
(175:7:1)
34. The Word of God is the source of life and spirituality for the family.
All pastoral work on behalf of the family must allow people to be interiorly
fashioned and formed as members of the domestic church through the Church’s
prayerful reading of Sacred Scripture. The Word of God is not only good news
in a person’s private life, but also a criterion of judgment and a light in
discerning the various challenges which married couples and families
encounter.
(180:1:2)
35. At the same time, many synod fathers insisted on a more positive approach
to the richness of various religious experiences, without overlooking the
inherent difficulties. In these different religious realities and in the
great cultural diversity which characterizes countries, the positive
possibilities should be appreciated first and then on this basis evaluate
their limitations and deficiencies.
(164:17:2)
36. Christian marriage is a vocation which is undertaken with due preparation
in a journey of faith with a proper process of discernment and is not to be
considered only a cultural tradition or social or legal requirement.
Therefore, formation is needed to accompany the person and couple in such a
way that the real-life experience of the entire ecclesial community can be
added to the teaching of the contents of the faith.
(177:1:5)
37. The synod fathers repeatedly called for a thorough renewal of the Church’
s pastoral practice in light of the Gospel of the Family and replacing its
current emphasis on individuals. For this reason, the synod fathers
repeatedly insisted on renewal in the training of priests and other pastoral
workers with a greater involvement of families.
(175:2:6)
38. They equally highlighted the fact that evangelization needs to clearly
denounce cultural, social, political and economic factors, such as the
excessive importance given to market logic which prevents authentic family
life and leads to discrimination, poverty, exclusion, and violence.
Consequently, dialogue and cooperation need to be developed with the social
entities and encouragement given to Christian lay people who are involved in
the cultural and socio-political fields.
(178:1:4)
Guiding Engaged Couples in Their Preparation for Marriage
引導訂婚夫婦準備婚姻
39. The complex social reality and the changes affecting the family today
require a greater effort on the part of the whole Christian community in
preparing those who are about to be married. The importance of the virtues
needs to be included, among these chastity which is invaluable in the genuine
growth of love between persons. In this regard, the synod fathers jointly
insisted on the need to involve more extensively the entire community by
favouring the witness of families themselves and including preparation for
marriage in the course of Christian Initiation as well as emphasizing the
connection between marriage and the other sacraments. Likewise, they felt
that specific programmes were needed in preparing couples for marriage,
programmes which create a true experience of participation in ecclesial life
and thoroughly treat the various aspects of family life.
(176:4:3)
Accompanying the Married Couple in the Initial Years of Marriage
在婚姻初期陪伴結婚夫婦
40. The initial years of marriage are a vital and sensitive period during
which couples become more aware of the challenges and meaning of married
life. Consequently, pastoral accompaniment needs to go beyond the actual
celebration of the Sacrament (Familiaris Consortio, Part III). In this
regard, experienced couples are of great importance in any pastoral activity.
The parish is the ideal place for these experienced couples to be of service
to younger couples. Married couples need encouragement in a basic openness to
the great gift of children. The importance of a family spirituality and
prayer needs emphasis so couples might be encouraged to meet regularly to
promote growth in their spiritual life and solidarity in the concrete demands
of life. Meaningful liturgies, devotional practices and the Eucharist
celebrated for entire families were mentioned as vital factors in fostering
evangelization through the family.
(179:1:3)
Pastoral Care for Couples Civilly Married or Living Together
對公民結婚或共同生活夫婦的牧靈照顧
41. While continuing to proclaim and foster Christian marriage, the Synod
also encourages pastoral discernment of the situations of a great many who no
longer live this reality. Entering into pastoral dialogue with these persons
is needed to distinguish elements in their lives which can lead to a greater
openness to the Gospel of Marriage in its fullness. Pastors ought to identify
elements which can foster evangelization and human and spiritual growth. A
new element in today’s pastoral activity is a sensitivity to the positive
aspects of civilly celebrated marriages and, with obvious differences,
cohabitation. While clearly presenting the Christian message, the Church also
needs to indicate the constructive elements in these situations which do not
yet or no longer correspond to it.
(125:54:4)
42. The synod fathers also noted in many countries an “an increasing number
of people live together ad experimentum, in unions which have not been
religiously or civilly recognized” (Instrumentum Laboris, 81). In some
countries, this occurs especially in traditional marriages which are arranged
between families and often celebrated in different stages. Other countries
are witnessing a continual increase in the number of those who, after having
lived together for a long period, request the celebration of marriage in
Church. Simply to live together is often a choice based on a general attitude
opposed to anything institutional or definitive; it can also be done while
awaiting more security in life (a steady job and income). Finally, in some
countries de facto marriages are very numerous, not because of a rejection of
Christian values concerning the family and matrimony but primarily because
celebrating a marriage is too expensive. As a result, material poverty leads
people into de facto unions.
(143:37:3)
43. All these situations require a constructive response, seeking to
transform them into opportunities which can lead to an actual marriage and a
family in conformity with the Gospel. These couples need to be provided for
and guided patiently and discreetly. With this in mind, the witness of
authentic Christian families is particularly appealing and important as
agents in the evangelization of the family.
(162:14:7)
Caring for Broken families (Persons who are Separated, Divorced, Divorced and
Remarried and Single-Parent Families)
對破碎家庭的照顧(分居、離婚且未再婚,離婚且再婚,以及單親家庭)
44. Married couples with problems in their relationship should be able to
count on the assistance and guidance of the Church. The pastoral work of
charity and mercy seeks to help persons recover and restore relationships.
Experience shows that with proper assistance and acts of reconciliation,
though grace, a great percentage of troubled marriages find a solution in a
satisfying manner. To know how to forgive and to feel forgiven is a basic
experience in family life. Forgiveness between husband and wife permits a
couple to experience a never-ending love which does not pass away (cf. 1 Cor
13:8). At times, this is difficult, but those who have received God’s
forgiveness are given the strength to offer a genuine forgiveness which
regenerates persons.
(171:7:5)
45. The necessity for courageous pastoral choices was particularly evident at
the Synod. Strongly reconfirming their faithfulness to the Gospel of the
Family and acknowledging that separation and divorce are always wounds which
causes deep suffering to the married couple and to their children, the synod
fathers felt the urgent need to embark on a new pastoral course based on the
present reality of weaknesses within the family, knowing oftentimes that
couples are more “enduring” situations of suffering than freely choosing
them. These situations vary because of personal, cultural and socio-economic
factors. Therefore, solutions need to be considered in a variety of ways, as
suggested by Pope St. John Paul II (cf. Familiaris Consortio, 84).
(165:15:3)
46. All families should, above all, be treated with respect and love and
accompanied on their journey as Christ accompanied the disciples on the road
to Emmaus. In a particular way, the words of Pope Francis apply in these
situations: “The Church will have to initiate everyone – priests, religious
and laity – into this ‘art of accompaniment’, which teaches us to remove
our sandals before the sacred ground of the other (cf. Ex 3: 5). The pace of
this accompaniment must be steady and reassuring, reflecting a closeness and
compassion which, at the same time, heals, liberates and encourages growth in
the Christian life” (Evangelii Gaudium, 169).
(171:8:4)
47. A special discernment is indispensable for pastorally guiding persons who
are separated, divorced or abandoned. Respect needs to be primarily given to
the suffering of those who have unjustly endured separation, divorce or
abandonment, or those who have been subjected to the maltreatment of a
husband or a wife, which interrupts their life together. To forgive such an
injustice is not easy, but grace makes this journey possible. Pastoral
activity, then, needs to be geared towards reconciliation or mediation of
differences, which might even take place in specialized “listening centres”
established in dioceses. At the same time, the synod fathers emphasized the
necessity of addressing, in a faithful and constructive fashion, the
consequences of separation or divorce on children, in every case the innocent
victims of the situation. Children must not become an “object” of
contention. Instead, every suitable means ought to be sought to ensure that
they can overcome the trauma of a family break-up and grow as serenely as
possible. In each case, the Church is always to point out the injustice which
very often is associated with divorce. Special attention is to be given in
the guidance of single-parent families. Women in this situation ought to
receive special assistance so they can bear the responsibility of providing a
home and raising their children.
(164:12:7)
48. A great number of synod fathers emphasized the need to make the procedure
in cases of nullity more accessible and less time-consuming. They proposed,
among others, the dispensation of the requirement of second instance for
confirming sentences; the possibility of establishing an administrative means
under the jurisdiction of the diocesan bishop; and a simple process to be
used in cases where nullity is clearly evident. Some synod fathers, however,
were opposed to this proposal, because they felt that it would not guarantee
a reliable judgment. In all these cases, the synod fathers emphasized the
primary character of ascertaining the truth about the validity of the
marriage bond. Among other proposals, the role which faith plays in persons
who marry could possibly be examined in ascertaining the validity of the
Sacrament of Marriage, all the while maintaining that the marriage of two
baptized Christians is always a sacrament.
(143:35:5)
49. In streamlining the procedure of marriage cases, many synod fathers
requested the preparation of a sufficient number of persons — clerics and
lay people — entirely dedicated to this work, which will require the
increased responsibility of the diocesan bishop, who could designate in his
diocese specially trained counselors who would be able to offer free advice
to the concerned parties on the validity of their marriage. This work could
be done in an office or by qualified persons (cf. Dignitas Connubii, art.
113, 1).
(154:23:6)
50. Divorced people who have not remarried, who oftentimes bear witness to
their promise of faithfulness in marriage, ought to be encouraged to find in
the Eucharist the nourishment they need to sustain them in their present
state of life. The local community and pastors ought to accompany these
people with solicitude, particularly when children are involved or when in
serious financial difficulty.
(169:8:6)
51. Likewise, those who are divorced and remarried require careful
discernment and an accompaniment of great respect. Language or behavior which
might make them feel an object of discrimination should be avoided, all the
while encouraging them to participate in the life of the community. The
Christian community’s care of such persons is not to be considered a
weakening of its faith and testimony to the indissolubility of marriage, but,
precisely in this way, the community is seen to express its charity.
(155:19:9)
52. The synod father also considered the possibility of giving the divorced
and remarried access to the Sacraments of Penance and the Eucharist. Some
synod fathers insisted on maintaining the present regulations, because of the
constitutive relationship between participation in the Eucharist and
communion with the Church as well as the teaching on the indissoluble
character of marriage. Others expressed a more individualized approach,
permitting access in certain situations and with certain well-defined
conditions, primarily in irreversible situations and those involving moral
obligations towards children who would have to endure unjust suffering.
Access to the sacraments might take place if preceded by a penitential
practice, determined by the diocesan bishop. The subject needs to be
thoroughly examined, bearing in mind the distinction between an objective
sinful situation and extenuating circumstances, given that “imputability and
responsibility for an action can be diminished or even nullified by
ignorance, inadvertence, duress, fear, habit, inordinate attachments, and
other psychological or social factors” (Catechism of the Catholic Church,
1735).
(104:74:5)
53. Some synod fathers maintained that divorced and remarried persons or
those living together can have fruitful recourse to a spiritual communion.
Others raised the question as to why, then, they cannot have access “
sacramentally”. As a result, the synod fathers requested that further
theological study in the matter might point out the specifics of the two
forms and their association with the theology of marriage.
(112:64:7)
54. The problems relative to mixed marriages were frequently raised in the
interventions of the synod fathers. The differences in the matrimonial
regulations of the Orthodox Churches creates serious problems in some cases,
which require due consideration in the work of ecumenism. Analogously, the
contribution of the dialogue with other religions would be important for
interreligious marriages.
(145:29:9)
Pastoral Attention towards Persons with Homosexual Tendencies
對同性傾向者的牧靈關懷
55. Some families have members who have a homosexual tendency. In this
regard, the synod fathers asked themselves what pastoral attention might be
appropriate for them in accordance with the Church’s teaching: “There are
absolutely no grounds for considering homosexual unions to be in any way
similar or even remotely analogous to God's plan for marriage and family.”
Nevertheless, men and women with a homosexual tendency ought to be received
with respect and sensitivity. “Every sign of unjust discrimination in their
regard should be avoided” (Congregation for the Doctrine of the Faith,
Considerations Regarding Proposals to Give Legal Recognition to Unions
Between Homosexual Persons, 4).
一些家庭具有同性傾向者成員。在這方面,與會主教自問依照以下教會的教導,何種
牧靈關懷對他們而言會是適合的:「我們絕對沒有理由,視同性結合與天主計劃中的
婚姻與家庭,有任何程度上的類同或稍微相似之處。」然而,同性傾向者應以尊重和
感性相待。「避免對他們有任何不公平的歧視」(信理聖部,有關賦予同性配偶法律
地位建議的考慮,第四段)。
(118:62:3)
56. Exerting pressure in this regard on the Pastors of the Church is totally
unacceptable: this is equally so for international organizations who link
their financial assistance to poorer countries with the introduction of laws
which establish “marriage” between persons of the same sex.
在這方面對教會牧者的施壓是完全無法接受的。這等同於國際組織在給予較貧窮國家
經濟援助時,欲引入同性別者間之「結婚」法案作為援助條件。
(159:21:3)
The Transmission of Life and the Challenges of a Declining Birthrate
傳播生命和生育率下降的挑戰
57. Today, the diffusion of a mentality which reduces the generation of human
life to accommodate an individual’s or couple’s plans is easily observable.
Sometimes, economic factors are burdensome, contributing to a sharp drop in
the birthrate which weakens the social fabric, thus compromising relations
between generations and rendering a future outlook uncertain. Openness to
life is an intrinsic requirement of married love. In this regard, the Church
supports families who accept, raise and affectionately embrace children with
various disabilities.
(169:5:9)
58. Pastoral work in this area needs to start with listening to people and
acknowledging the beauty and truth of an unconditional openness to life,
which is needed, if human life is to be lived fully. This serves as the basis
for an appropriate teaching regarding the natural methods for responsible
procreation, which allow a couple to live, in a harmonious and conscious
manner, the loving communication between husband and wife in all its aspects,
along with their responsibility at procreating life. In this regard, we
should return to the message of the Encyclical Humanae Vitae of Blessed Pope
Paul VI, which highlights the need to respect the dignity of the person in
morally assessing methods in regulating births. The adoption of children,
orphans and the abandoned and accepting them as one’s own is a specific form
of the family apostolate (cf. Apostolicam Actuositatem, III, 11), and
oftentimes called for and encouraged by the Magisterium (cf. Familiaris
Consortio, III, II; Evangelium Vitae, IV, 93). The choice of adoption or
foster parenting expresses a particular fruitfulness of married life, not
simply in the case of sterility. Such a choice is a powerful sign of family
love, an occasion to witness to one’s faith and to restore the dignity of a
son or daughter to a person who has been deprived of this dignity.
(167:9:7)
59. Affectivity needs assistance, also in marriage, as a path to maturity in
the ever-deepening acceptance of the other and an ever-fuller gift of self.
This necessitates offering programmes of formation which nourish married life
and the importance of the laity providing an accompaniment, which consists in
a life of witness. Undoubtedly, the example of a faithful and deep love is of
great assistance; a love shown in tenderness and respect; a love which is
capable of growing over time; and a love which, in the very act of opening
itself to the generation of life, creates a transcendent mystical experience.
(172:5:6)
Upbringing and the Role of the Family in Evangelization
福音化的教養和家庭的角色
60. One of the fundamental challenges facing families today is undoubtedly
that of raising children, made all the more difficult and complex by today’s
cultural reality and the great influence of the media. Consideration, then,
needs to be given to the needs and expectations of families, who are able to
bear witness, in their daily lives, to the family as a place of growth in the
concrete and essential transmission of the virtues which give form to our
existence. Parents, then, are able freely to choose the type of education for
their children, according to their convictions.
(174:4:5)
61. In this regard, the Church can assume a valuable role in supporting
families, starting with Christian Initiation, by being welcoming communities.
More than ever, these communities today are to offer support to parents, in
complex situations and everyday life, in their work of raising their
children, accompanying children, adolescents and young people in their
development through personalized pastoral programmes, capable of introducing
them to the full meaning of life and encouraging them in their choices and
responsibilities, lived in the light of the Gospel. Mary, in her tenderness,
mercy and maternal sensitivity can nourish the hunger of humanity and life
itself. Therefore, families and the Christian people should seek her
intercession. Pastoral work and Marian devotion are an appropriate starting
point for proclaiming the Gospel of the Family.
(178:1:4)
Conclusion
結論
62. These proposed reflections, the fruit of the synodal work which took
place in great freedom and with a spirit of reciprocal listening, are
intended to raise questions and indicate points of view which will later be
developed and clarified through reflection in the local Churches in the
intervening year leading to the XIV Ordinary General Assembly of the Synod of
Bishops, scheduled for October, 2015, to treat The Vocation and Mission of
the Family in the Church and in the Contemporary World. These are not
decisions taken nor are they easy subjects. Nevertheless, in the collegial
journey of the bishops and with the involvement of all God’s people, the
Holy Spirit will guide us in finding the road to truth and mercy for all.
This has been the wish of Pope Francis from the beginning of our work, when
he invited us to be courageous in faith and to humbly and honestly embrace
the truth in charity.
(169:8:6)
Votazioni dei singoli numeri della "Relatio Synodi"
各段落的得票統計
Totale dei presenti: 183
出席總人數:183 人
(Non sono indicate le astensioni.)
(未表態代表棄權。)
placet non placet
同意 不同意
1. 175 1
2. 179 0
3. 178 1
4. 180 2
5. 177 3
6. 175 5
7. 170 9
8. 179 1
9. 171 8
10. 174 8
11. 173 6
12. 176 3
13. 174 7
14. 164 18
15. 167 13
16. 171 8
17. 174 6
18. 175 5
19. 176 5
20. 178 3
21. 181 1
22. 160 22
23. 169 10
24. 170 11
25. 140 39
26. 166 14
27. 147 34
28. 152 27
29. 176 7
30. 178 2
31. 175 4
32. 176 5
33. 175 7
34. 180 1
35. 164 17
36. 177 1
37. 175 2
38. 178 1
39. 176 4
40. 179 1
41. 125 54
42. 143 37
43. 162 14
44. 171 7
45. 165 15
46. 171 8
47. 164 12
48. 143 35
49. 154 23
50. 169 8
51. 155 19
52. 104 74
53. 112 64
54. 145 29
55. 118 62
56. 159 21
57. 169 5
58. 167 9
59. 172 5
60. 174 4
61. 178 1
62. 169 8
--
祂的門徒就想起了經上記載的:
『我對你殿宇所懷的熱忱,把我耗盡』的話。
-- John 2:17
--
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※ 編輯: Ivangelion (180.217.174.83), 11/01/2014 17:06:02
推 timer000: 你真認真~ 11/02 00:20
→ timer000: 剛花了點時間看,好長阿~ 11/02 00:23
→ bluebrown: 56段施壓沒有主詞,應該是泛指任何施壓者. 11/02 11:08
→ bluebrown: this is equally so… 我覺得是指「也適用於…」 11/02 11:10
→ bluebrown: 意思是教廷認為不應該任何施壓者,而以財務援助貧窮國 11/02 11:11
→ bluebrown: 家的國際組織也不應該以此施壓的意思 11/02 11:11
→ bluebrown: 然後最後一段用了 "establish" 還有 "laws" ,我認為 11/02 11:12
→ bluebrown: 這裡暗示的不只是指同性婚姻法案本身,還包括那些有可 11/02 11:13
→ bluebrown: 能促使同性婚姻通過的法案,例如 "反性傾向歧視法" 11/02 11:13
→ bluebrown: 但我好奇同性性行為從刑事除罪,教會的態度會是…?XD 11/02 11:15
→ bluebrown: 喔順便請神原諒我現在的「操作」 XD 亞孟 11/02 11:17