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"The encyclical is awful. It is trash. It may be heresy...." The Synod was not without heresy. In the following passages there is no mention of serious sin or fornication or repentance or rejection of immoral situations, no, there is explaining it away as a difficult situation. Does that mean if I murder my mother in law, God forbid, that the next synod may explain how tense she makes me feel without mentioning the sin of murder?: Then they again leave out any condemnation this time in para 72, of mixed marriages, and so are muting true Catholic teaching there also. In para 84, a discussion about divorced "remarried" fornicators the living-in-sin aspect is never mentioned but far to the contrary they are encouraged to be integrated into the life of the cChurch. They'll likely based on this document then be selected as Godparents for innocent children getting baptized! And so they will confess in the ceremony that "I reject Satan and all his pomps" and go back to their house and continue to fornicate. They thus pander throughout the document to the weak and unstable people who often need words of firm urging to repentance and full conversion! Where are any such words which frequented the tongues of many great saints throughout the ages? Besides, THAT IS SERIOUS HERESY. THAT IS ONE OF NUMEROUS REASONS WHY "Francis" IS NOT A POPE. The following is GOOGLE computerized translation of final synod document, written in a somewhat effeminate softy fashion and revealing what many "conservative Catholics" are missing in their sighs of relief (as pointed out above): 70. The pastoral propose clearly the Gospel message and captures the positive elements present in those situations that do not yet or no longer correspond to it. In many countries, a growing number of couples live together without marriage or canonical or civil. In some countries there is a traditional wedding, concerted between families and often celebrated in different stages. In other countries instead it is increasing the number of those who, after living together for a long time, ask for the celebration of marriage in church. Simple cohabitation is often chosen because of the general mentality contrary to the institutions and firm commitments, but also the expectation of existential security (job and fixed salary). In other countries, finally, de facto unions are becoming more numerous, not only for the rejection of the values of family and marriage, but also to the fact that marriage is perceived as a luxury, and social conditions, so that the misery material pushes to live facto unions. All these situations must be addressed in a constructive manner, trying to turn them into opportunities journey of conversion towards the fullness of marriage and the family in the light of the Gospel. 71. The choice of civil marriage or, in several cases, the simple living together, often not motivated by prejudice or resistance against the sacramental union, but from situations or cultural contingents. In many circumstances, the decision to live together is a sign of a relationship that actually want to navigate to a stability perspective. This will, which translates into a lasting bond, reliable and open to life can be considered a commitment on which to base a way to the sacrament of marriage, found out how God's plan for their lives. The path of growth, which can lead to sacramental marriage, will be encouraged by the recognition of the distinguishing characteristics of the generous and lasting: the desire to seek the good of others before their own; the experience of forgiveness requested and donated; the aspiration to found a family is not closed on itself and open to the good of the ecclesial community and the entire society. Along this route could be given those signs of love that properly correspond to the reflection of God in an authentic conjugal project. 72. The issues related to mixed marriages require specific attention. Marriages between Catholics and other baptized "have, despite their particular physiognomy, many elements that it is good use of and develop both for their intrinsic value and for the contribution they can make to the ecumenical movement." For this purpose "is to be found [...] cordial cooperation between the Catholic and non-Catholic minister, from the time of preparation for marriage and wedding" (FC, 78). About eucharistic sharing remembers that "the decision to allow or not the non-Catholic marriage to Eucharistic communion must be taken in accordance with the rules existing in this area, both for Eastern Christians and for other Christians, and considering this special situation, that is, receive the sacrament of Christian marriage two Christians baptized. Although the spouses of a mixed marriage have in common the sacraments of baptism and marriage, Eucharistic sharing can only be exceptional and, in any case, consideration to the provisions set out in [...] "(Pontifical Council for Promoting 'Christian Unity, Directory for the Application of Principles and Norms on Ecumenism, March 25, 1993, 159-160). (snip) 84. The baptized who are divorced and civilly remarried need to be more integrated in the Christian communities in different ways as possible, avoiding any chance of scandal. The logic of integration is the key to their pastoral care, because they only know that they belong to the Body of Christ which is the Church, but it can have a joyful and fruitful experience. Are baptized, are brothers and sisters, the Holy Spirit pours into their gifts and talents for the good of all. Their participation can be expressed in different ecclesial services: it is therefore necessary to discern which of the various forms of exclusion currently practiced in the liturgy, pastoral, educational and institutional framework can be overcome.