relatio post disceptationem

Synod14: A reality check

Francis synod

If you are a regular on this blog, you’ll know that I have been following the Extraordinary Synod on the Family very closely. I have seen all the press conferences, read all the documents, watched all the interviews, waded through the, sadly mostly morass, of tweets tagged with #synod14, and have written blog posts daily. At the end of the Synod’s two weeks, I felt a great sense of joy and I delighted at the whole process, which, to my mind, was an example of a shared journey, of transparency, and of a group of bishops and lay people striving for the good of the family, with a tremendous sense of seriousness and honesty.

When I then read the first reports on Saturday evening, and then during the course of today in the general press, about what this Synod has arrived at, I have to admit that I came away from them with disappointment. I shouldn’t have been that naive, since this seems to be the norm in how anything moderately nuanced gets reported. From the perspective of the media, the result has been some variant of the following Guardian headline: “Catholic bishops veto gay-friendly statements leaving Pope Francis the loser.”

What I have seen over the last two weeks couldn’t be further from a loss for Pope Francis, first of all because that is a meaningless way of looking at the situation. And even if one were to apply the loss/victory categories to the Synod, the opposite would be my conclusion. Let me therefore lay out what I believe just happened, in as blunt terms as I can, and, please, bear with me while I take a couple of steps back to do this picture justice.

In the beginning was the Word …

No, let me not go back that far just yet (although that verse from the Johannine prologue is highly relevant to one of the keys to the Synod that I will return to in a later post) and instead start with a thought from Pope Benedict XVI’s resignation letter, where he assesses the current situation in the world as follows:

“[T]oday’s world [is] subject to so many rapid changes and shaken by questions of deep relevance for the life of faith”

Questions of deep relevance need to be addressed and Benedict does not have the strength to do it. So, he does what a true servant of servants must, and vacates the See of Peter. A conclave is called and cardinals present their visions for the Church. One Jorge Bergoglio presents the following program:

“Holy Week challenges us to step outside ourselves so as to attend to the needs of others: those who long for a sympathetic ear, those in need of comfort or help. We should not simply remain in our own secure world, that of the ninety-nine sheep who never strayed from the fold, but we should go out, with Christ, in search of the one lost sheep, however far it may have wandered.”

He gets elected Pope Francis and, the next day, in his first address to the cardinals since his election he declares:

“[A]ll together, pastors and faithful, we will make an effort to respond faithfully to the eternal mission: to bring Jesus Christ to humanity, and to lead humanity to an encounter with Jesus Christ: the Way, the Truth and the Life, truly present in the Church and, at the same time, in every person.”

Then follow months of Francis putting his mission to welcome and accompany not only every single person who comes his way, but to go out of his way to reach out to those who may feel far from the Church. His correspondence with the atheist Eugenio Scalfari, his iPhone video to Evangelical Christians in the US and his resounding “Who am I to judge them?” with regard to gays are just a couple of examples off the top of my head.

Eight months after his election and to drive home the message that being a Church that is open and welcoming of all is a must, Francis pens the magnificent apostolic exhortation Evangelii Gaudium – a magisterial document of the Catholic Church, where he declares in the section entitled “A mother with an open heart” that:

“Everyone can share in some way in the life of the Church; everyone can be part of the community, nor should the doors of the sacraments be closed for simply any reason. This is especially true of the sacrament which is itself “the door”: baptism. The Eucharist, although it is the fullness of sacramental life, is not a prize for the perfect but a powerful medicine and nourishment for the weak.[51] These convictions have pastoral consequences that we are called to consider with prudence and boldness. Frequently, we act as arbiters of grace rather than its facilitators. But the Church is not a tollhouse; it is the house of the Father, where there is a place for everyone, with all their problems.” (§47)

A whole year later, and a year where an outreach to the peripheries, an openness to all, regardless of how “proper” or well-ordered their lives are, have been Francis’ daily mission, he has the following to say on the eve of the Synod – just in case someone hasn’t been listening during the preceding year and a half:

“The temptation to greed is ever present. We encounter it also in the great prophecy of Ezekiel on the shepherds (cf. ch. 34), which Saint Augustine commented upon in one his celebrated sermons which we have just reread in the Liturgy of the Hours. Greed for money and power. And to satisfy this greed, evil pastors lay intolerable burdens on the shoulders of others, which they themselves do not lift a finger to move (cf. Mt 23:4)

We too, in the Synod of Bishops, are called to work for the Lord’s vineyard. […] We are all sinners and can also be tempted to “take over” the vineyard, because of that greed which is always present in us human beings. God’s dream always clashes with the hypocrisy of some of his servants. We can “thwart” God’s dream if we fail to let ourselves be guided by the Holy Spirit. The Spirit gives us that wisdom which surpasses knowledge, and enables us to work generously with authentic freedom and humble creativity.

My Synod brothers, to do a good job of nurturing and tending the vineyard, our hearts and our minds must be kept in Jesus Christ by “the peace of God which passes all understanding” (Phil 4:7). In this way our thoughts and plans will correspond to God’s dream: to form a holy people who are his own and produce the fruits of the kingdom of God (cf. Mt 21:43).”

Note two things about what Francis says here: First, God’s dream is a holy people who are his own and who are looked after by his servants, servants who are not to overburden them. Second, he quotes Scripture and a saint to them [remember this for contrast with how he speaks to the Synod Fathers after the Synod].

A week of the Synod later, during which Francis attends almost every single session (skipping one due to the General Audience on the Wednesday), but during which he does not intervene, the interim report of the Synod is published – written by Archbishop Bruno Forte, whom Francis directly appointed to the job of doing so. What does the interim report (the “relatio post disceptationem”) say? Well, amongst other things:

“[I]t is the task of the Church to recognize those seeds of the Word that have spread beyond its visible and sacramental boundaries. Following the expansive gaze of Christ, whose light illuminates every man (cf. Jn 1,9; cf. Gaudium et Spes, 22), the Church turns respectfully to those who participate in her life in an incomplete and imperfect way, appreciating the positive values they contain rather than their limitations and shortcomings. […]

In this respect, a new dimension of today’s family pastoral consists of accepting the reality of civil marriage and also cohabitation, taking into account the due differences. Indeed, when a union reaches a notable level of stability through a public bond, is characterized by deep affection, responsibility with regard to offspring, and capacity to withstand tests, it may be seen as a germ to be accompanied in development towards the sacrament of marriage. […]

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?”

The Pope listened to everyone speaking their mind and then had “his man” pen the key takeaways – recognize a participation in the life of the Gospel no matter under what circumstances it happens, be welcoming, look for ways for everyone, who wants to, to find their place in the Church.

A week later, during which significant resistance is shown by some cardinals to the interim report, a final report is produced that tones down the interim reports’ language, but that still speaks about all the topics mentioned in the interim report. The final report is voted on paragraph by paragraph, but instead of only those paragraphs that have reached the 2/3 majority needed for them to be official proposals from the Synod to the Pope, all paragraphs are published on the Pope’s orders, including the data on how many votes each paragraph received. The purpose of this final document of the Extraordinary Synod on the Family is that it sets the agenda for the work of this, next year that leads to the Ordinary Synod on the Family in October 2015. Keeping all topics from the interim report in the final report means that they will get discussed both over the course of this year and at the next Synod.

Is that the end of the story? Not at all! What Pope Francis does next is to completely upstage the final report of the Synod, by delivering an amazing closing speech. Why does he do that? Because this Synod is not about its final document – it is the kick-off for a year of discernment and work towards the next Synod, after which proposals are going to be made to the Pope.

So, what did Pope Francis say at the end of this year’s Synod? First, he thanked all for their great effort and then he moved straight to telling them the temptations he saw them struggle with: “the temptation of hostile rigidity,” “the temptation of destructive do-goodery,” “the temptation to turn stone into bread and also to turn bread into stone,” “the temptation to come down from the cross” and “the temptation to neglect the “deposit of faith” and the temptation to ignore reality.” Ouch!

Then he proceeds to spell out, yet again!, what he is looking for:

“And this is the Church, the Lord’s vineyard, the fertile Mother and caring [female] Teacher, who is not afraid to roll up her sleeves to pour oil and wine on the wounds of men (cf. Lk 10: 25-37); who does not look at humanity from a glass castle to judge or categorize people. This Church is the One, Holy, Catholic, Apostolic and composed of sinners, in need of His mercy. This is the Church, the true bride of Christ, seeking to be faithful to her spouse and to his doctrine. It is the Church who is not afraid of eating and drinking with prostitutes and tax collectors (Luke 15). The Church that has doors wide open to receive the needy, the repentant and not only the righteous or those who think they are perfect! The Church that is not ashamed of the fallen brother and does not pretend not to see him, what’s more, she feels involved and almost obliged to raise him and encourage him to continue his journey, and she accompanies him to the final encounter with her Spouse, in the heavenly Jerusalem.”

But he doesn’t leave it there and in true Steve Jobs fashion pulls a “one more thing”:

“We will speak a little bit about the Pope, now, in relation to the Bishops [laughing]. So, the duty of the Pope is that of guaranteeing the unity of the Church; it is that of reminding the faithful of their duty to faithfully follow the Gospel of Christ; it is that of reminding the pastors that their first duty is to nourish the flock – to nourish the flock – that the Lord has entrusted to them, and to seek to welcome – with fatherly care and mercy, and without false fears – the lost sheep. I made a mistake here. I said welcome: [rather] to go out and find them.”

Francis pulls a great in-joke here, since the word “welcome” as applied to homosexuals was one of the most contested points in the interim report. Note the serrated edge that the above (“I made a mistake here. I said welcome”) gets in light of what Francis says at the end of his speech. First, however, he reads to them from one of Benedict XVI’s General Audiences:

“His duty is to remind everyone that authority in the Church is a service, as Pope Benedict XVI clearly explained, with words I cite verbatim: “The Church is called and commits herself to exercise this kind of authority which is service and exercises it not in her own name, but in the name of Jesus Christ… through the Pastors of the Church, in fact: it is he who guides, protects and corrects them, because he loves them deeply. But the Lord Jesus, the supreme Shepherd of our souls, has willed that the Apostolic College, today the Bishops, in communion with the Successor of Peter… to participate in his mission of taking care of God’s People, of educating them in the faith and of guiding, inspiring and sustaining the Christian community, or, as the Council puts it, ‘to see to it… that each member of the faithful shall be led in the Holy Spirit to the full development of his own vocation in accordance with Gospel preaching, and to sincere and active charity’ and to exercise that liberty with which Christ has set us free (cf. Presbyterorum Ordinis, 6)… and it is through us,” Pope Benedict continues, “that the Lord reaches souls, instructs, guards and guides them. St Augustine, in his Commentary on the Gospel of St John, says: ‘let it therefore be a commitment of love to feed the flock of the Lord’ (cf. 123, 5); this is the supreme rule of conduct for the ministers of God, an unconditional love, like that of the Good Shepherd, full of joy, given to all, attentive to those close to us and solicitous for those who are distant (cf. St Augustine, Discourse 340, 1; Discourse 46, 15), gentle towards the weakest, the little ones, the simple, the sinners, to manifest the infinite mercy of God with the reassuring words of hope (cf. ibid., Epistle, 95, 1).”

In other words, Francis is saying: what I have set out before you at the beginning of the Synod is pretty much what Benedict asked of you four years ago and what I have been telling you day in, day out, for the last year and a half.

And, just to sharpen the point a touch – and make it more directly understandable for those who have been misusing the law as a veto against accepting change – Francis concludes by quoting canon law to them (a. k. a. reading them the riot act!):

“So, the Church is Christ’s – she is His bride – and all the bishops, in communion with the Successor of Peter, have the task and the duty of guarding her and serving her, not as masters but as servants. The Pope, in this context, is not the supreme lord but rather the supreme servant – the “servant of the servants of God”; the guarantor of the obedience and the conformity of the Church to the will of God, to the Gospel of Christ, and to the Tradition of the Church, putting aside every personal whim, despite being – by the will of Christ Himself – the “supreme Pastor and Teacher of all the faithful” (Can. 749) and despite enjoying “supreme, full, immediate, and universal ordinary power in the Church” (cf. Cann. 331-334).”

Boom! Oh, you think my saying “welcoming” was a “mistake”? Think again.

“Catholic bishops veto gay-friendly statements leaving Pope Francis the loser.” Not even close.

Synod14: Imitating Jesus’ merciful gaze

This morning saw Cardinal Péter Erdő present the report prepared after all the presentations and discussion at the Synod last week – the “relatio post disceptationem” and I would like to encourage you to read it in full. In the meantime, here are some of its highlights:

The report starts with a positive tone, emphasizing the persistent value of the family:

“Despite the many signs of crisis in the institution of the family in various contexts of the “global village”, the desire for family remains alive, especially among the young, and is at the root of the Church’s need to proclaim tirelessly and with profound conviction the “Gospel of the family” entrusted to her with the revelation of God’s love in Jesus Christ.”

Then it sets out the structure of the following sections, following Pope Francis trademark three-keyword approach:

“listening, to look at the situation of the family today, in the complexity of its light and shade; looking, our gaze fixed on Christ, to re-evaluate with renewed freshness and enthusiasm what the revelation transmitted in the faith of the Church tells us about the beauty and dignity of the family; and discussion in the light of the Lord Jesus to discern the ways in which the Church and society can renew their commitment to the family.”

The “listening” part lays out an analysis of the present situation:

“The most difficult test for families in our time is often solitude, which destroys and gives rise to a general sensation of impotence in relation to the socio-economic situation that often ends up crushing them. This is due to growing precariousness in the workplace that is often experienced as a nightmare, or due to heavy taxation that certainly does not encourage young people to marriage. […]

Many children are born outside marriage, especially in certain countries, and there are many who subsequently grow up with just one of their parents or in an enlarged or reconstituted family context. The number of divorces is growing and it is not rare to encounter cases in which decisions are taken solely on the basis of economic factors. The condition of women still needs to be defended and promoted, as situations of violence within the family are not rare. Children are frequently the object of contention between parents, and are the true victims of family breakdown. Societies riven by violence due to war, terrorism or the presence of organized crime experience deteriorating family situations. Furthermore, migration is another sign of the times, to be faced and understood in terms of the burden of consequences for family life. […]

The danger of individualism and the risk of living selfishly are significant. Today’s world appears to promote limitless affectivity, seeking to explore all its aspects, including the most complex. Indeed, the question of emotional fragility is very current: a narcissistic, unstable or changeable affectivity do not always help greater maturity to be reached. In this context, couples are often uncertain and hesitant, struggling to find ways to grow. Many tend to remain in the early stages of emotional and sexual life. […]

It is necessary to accept people in their concrete being, to know how to support their search, to encourage the wish for God and the will to feel fully part of the Church, also on the part of those who have experienced failure or find themselves in the most diverse situations. This requires that the doctrine of the faith, the basic content of which should be made increasingly better known, be proposed alongside with mercy.”

The “looking” section then presents the key points of what the Church’s response to the current challenges hinges on:

“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. […]

[It is] necessary to distinguish without separating the various levels through which God communicates the grace of the covenant to humanity. Through the law of gradualness (cf. Familiaris Consortio, 34), typical of divine pedagogy, this means interpreting the nuptial covenant in terms of continuity and novelty, in the order of creation and in that of redemption. […]

We are able to distinguish three fundamental phases in the divine plan for the family: the family of origins, when God the creator instituted the primordial marriage between Adam and Eve, as a solid foundation for the family: he created them male and female (cg. Gn 1,24-31; 2,4b); the historic family, wounded by sin (cf. Gn 3) and the family redeemed by Christ (cf. Eph 5,21-32), in the image of the Holy Trinity, the mystery from which every true love springs. The sponsal covenant, inaugurated in creation and revealed in the history of God and Israel, reaches its fullest expression with Christ in the Church. […]

In considering the principle of gradualness in the divine salvific plan, one asks what possibilities are given to married couples who experience the failure of their marriage, or rather how it is possible to offer them Christ’s help through the ministry of the Church. […]

Some ask whether the sacramental fullness of marriage does not exclude the possibility of recognizing positive elements even the imperfect forms that may be found outside this nuptial situation, which are in any case ordered in relation to it. The doctrine of levels of communion, formulated by Vatican Council II, confirms the vision of a structured way of participating in the Mysterium Ecclesiae by baptized persons. […]

Realizing the need, therefore, for spiritual discernment with regard to cohabitation, civil marriages and divorced and remarried persons, it is the task of the Church to recognize those seeds of the Word that have spread beyond its visible and sacramental boundaries. Following the expansive gaze of Christ, whose light illuminates every man (cf. Jn 1,9; cf. Gaudium et Spes, 22), the Church turns respectfully to those who participate in her life in an incomplete and imperfect way, appreciating the positive values they contain rather than their limitations and shortcomings. […]

The Gospel of the family, while it shines in the witness of many families who live coherently their fidelity to the sacrament, with their mature fruits of authentic daily sanctity must also nurture those seeds that are yet to mature, and must care for those trees that have dried up and wish not to be neglected.

In this respect, a new dimension of today’s family pastoral consists of accepting the reality of civil marriage and also cohabitation, taking into account the due differences. Indeed, when a union reaches a notable level of stability through a public bond, is characterized by deep affection, responsibility with regard to offspring, and capacity to withstand tests, it may be seen as a germ to be accompanied in development towards the sacrament of marriage. […]

Imitating Jesus’ merciful gaze, the Church must accompany her most fragile sons and daughters, marked by wounded and lost love, with attention and care, restoring trust and hope to them like the light of a beacon in a port, or a torch carried among the people to light the way for those who are lost or find themselves in the midst of the storm.”

Having set out both the challenges of the present day and a desire to recognise God’s presence in all the good, wherever it may be found, the document turns to its third and most extensive part – a discussion of particular themes that will be deepened over the coming year. It starts with a beautiful synthesis of its aim:

“The Church has to [announce the Gospel of the family] with the tenderness of a mother and the clarity of a teacher (cf. Eph 4,15), in fidelity to the merciful kenosis of Christ. The truth is incarnated in human fragility not to condemn it, but to cure it.”

The questions of marriage preparation and subsequent accompanying are then addressed:

“Christian marriage cannot only be considered as a cultural tradition or social obligation, but has to be a vocational decision taken with the proper preparation in an itinerary of faith, with mature discernment. This is not about creating difficulties and complicating the cycles of formation, but of going deeply into the issue and not being content with theoretical meetings or general orientations. […]

The early years of marriage are a vital and delicate period during which couples grow in the awareness of the challenges and meaning of matrimony. Thus the need for a pastoral accompaniment that goes beyond the celebration of the sacrament. Of great importance in this pastoral is the presence of experienced couples. The parish is considered the ideal place for expert couples to place themselves at the disposal of younger ones. Couples need to be encouraged towards a fundamental welcome of the great gift of children. The importance of family spirituality and prayer needs to be underlined, encouraging couples to meet regularly to promote the growth of the spiritual life and solidarity in the concrete demands of life. Meaningful liturgies, devotional practices and the Eucharist celebrated for families, were mentioned as vital in favoring evangelization through the family.”

That the good in civil unions need to be recognised was outlined next:

“A new sensitivity in today’s pastoral consists in grasping the positive reality of civil weddings and, having pointed out our differences, of cohabitation. It is necessary that in the ecclesial proposal, while clearly presenting the ideal, we also indicate the constructive elements in those situations that do not yet or no longer correspond to that ideal. […]

In the West as well there is an increasingly large number of those who, having lived together for a long period of time, ask to be married in the Church. Simple cohabitation is often a choice inspired by a general attitude, which is opposed to institutions and definitive undertakings, but also while waiting for a secure existence (a steady job and income). In other countries common-law marriages are very numerous, not because of a rejection of Christian values as regards the family and matrimony, but, above all, because getting married is a luxury, so that material poverty encourages people to live in common-law marriages. Furthermore in such unions it is possible to grasp authentic family values or at least the wish for them. Pastoral accompaniment should always start from these positive aspects.

All these situations have to be dealt with in a constructive manner, seeking to transform them into opportunities to walk towards the fullness of marriage and the family in the light of the Gospel. They need to be welcomed and accompanied with patience and delicacy. With a view to this, the attractive testimony of authentic Christian families is important, as subjects for the evangelization of the family.”

The next part of the “discussion” section is entitled “Caring for wounded families (the separated, the divorced who have not remarried, the divorced who have remarried)” and builds on “the necessity for courageous pastoral choices” having been recognised broadly during the Synod:

“Reconfirming forcefully the fidelity to the Gospel of the family, the Synodal Fathers, felt the urgent need for new pastoral paths, that begin with the effective reality of familial fragilities, recognizing that they, more often than not, are more “endured” than freely chosen. […] It is not wise to think of unique solutions or those inspired by a logic of “all or nothing”. […]

Each damaged family first of all should be listened to with respect and love, becoming companions on the journey as Christ did with the disciples of the road to Emmaus. […]

What needs to be respected above all is the suffering of those who have endured separation and divorce unjustly. The forgiveness for the injustice endured is not easy, but it is a journey that grace makes possible. In the same way it needs to be always underlined that it is indispensable to assume in a faithful and constructive way the consequences of separation or divorce on the children: they must not become an “object” to be fought over and the most suitable means need to be sought so that they can get over the trauma of the family break-up and grow up in the most serene way possible. […]

Divorced people who have not remarried should be invited to find in the Eucharist the nourishment they need to sustain them in their state. The local community and pastors have to accompany these people with solicitude, particularly when there are children involved or they find themselves in a serious situation of poverty.

In the same way the situation of the divorced who have remarried demands a careful discernment and an accompaniment full of respect, avoiding any language or behavior that might make them feel discriminated against. For the Christian community looking after them is not a weakening of its faith and its testimony to the indissolubility of marriage, but rather it expresses precisely its charity in its caring.”

Still in the same part of the document there followed an account of the discussions about the question of the Eucharist for the divorced and civilly remarried, which has been one of the most broadly medialized aspects of the Synod and also the aspect with regard to which there has been most variety of position:

“As regards the possibility of partaking of the sacraments of Penance and the Eucharist, some argued in favor of the present regulations because of their theological foundation, others were in favor of a greater opening on very precise conditions when dealing with situations that cannot be resolved without creating new injustices and suffering. For some, partaking of the sacraments might occur were it preceded by a penitential path – under the responsibility of the diocesan bishop –, and with a clear undertaking in favor of the children. This would not be a general possibility, but the fruit of a discernment applied on a case-by-case basis, according to a law of gradualness, that takes into consideration the distinction between state of sin, state of grace and the attenuating circumstances.

Suggesting limiting themselves to only “spiritual communion” was questioned by more than a few Synodal Fathers: if spiritual communion is possible, why not allow them to partake in the sacrament? As a result a greater theological study was requested starting with the links between the sacrament of marriage and the Eucharist in relation to the Church-sacrament. […]”

The next part is entitled “Welcoming homosexual persons,” which by itself is a great opening and which becomes even more clear when the following paragraphs are read:

“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?

The question of homosexuality leads to a serious reflection on how to elaborate realistic paths of affective growth and human and evangelical maturity integrating the sexual dimension: it appears therefore as an important educative challenge. The Church furthermore affirms that unions between people of the same sex cannot be considered on the same footing as matrimony between man and woman. […]

Without denying the moral problems connected to homosexual unions it has to be noted that there are cases in which mutual aid to the point of sacrifice constitutes a precious support in the life of the partners. Furthermore, the Church pays special attention to the children who live with couples of the same sex, emphasizing that the needs and rights of the little ones must always be given priority.”

The next part of the “discussion” section addressed the openness to life:

“Being open to life is an intrinsic requirement of married love.[…]

[H]elp is required to live affectivity, in marriage as well, as a path of maturation, in the evermore profound welcoming of the other and in an ever-fuller giving. It has to be emphasized in this sense the need to offer formative paths that nourish married life and the importance of a laity that provides an accompaniment consisting of living testimony. It is undoubtedly of great help the example of a faithful and profound love made up of tenderness, of respect, capable of growing in time and which in its concrete opening to the generation of life allows us to experience a mystery that transcends us.”

I have to say that the above gives me great joy, as it is a mature expression of the absolute need to make every single person feel loved by us, the Church. There are clear challenges and solutions still need to be studied and formulated, but the direction that Pope Francis has indicated in Evangelii Gaudium is being applied here not only to a renewal of how we think and speak about the family, but about God himself – as merciful Father, tender Mother and close Brother – a God who is family (as St. John Paul II put it) and whose family members constitute all of humanity.