When it comes to human sexuality, one of the predominant themes being discussed by participants at the Extraordinary Synod on the Family pertains to the certainty that truth and mercy cannot be separated. This is according to Fr. Stephen Fawcett of the Archdiocese of Birmingham, who is one of 27 volunteers serving at the Synod on the Family. Fr. Fawcett, whose role throughout the Synod has been in part to act as one of two secretaries to one of the small groups over this past week, told CNA that “one big strand that’s coming out of the groups echoes Benedict XVI’s reminder of the link between love and truth.” “God shows his mercy to all of us… to grow into the people we should be,” he said. “It’s not (that) some people need mercy, and some people don’t. All of us need the truth… and all of us need the grace to journey in that truth.” He explained that there has been neither a sense of toning “down the truth and raise up the sort of focus on mercy,” nor of a toning “down the mercy because it might be interpreted as weakness,” but rather “a harmony.” Fr. Fawcett added that while “the Church has been very clear in its teaching, sometimes people don’t understand the difference between simple and easy.” The Church’s teaching, he said, “is simple: the beauty of sexuality, realized in faithfulness, in commitment.” However, he added, “it isn’t easy.” Citing his own experience having worked with teenagers, Fr. Fawcett said he often hears that the Church’s teaching on these matters is “complicated.” “What they really mean is: I’m scared to accept that teaching because it’s too scary.” In response, he would say: “It’s not complicated. It’s hard. There is a difference.” On Oct. 13 a summary document was released to the media to mark the midway point of the Synod. The “relatio” sparked widespread attention, with some media outlets interpreting its tone as a signal of possible change in Church doctrine. Remarking on the media focus brought about by the document, Fr Fawcett noted that while the synod fathers were “aware of the media” attention, they were focused on the job at hand, all the while trusting “the media to do what they can do.” Highlighting the responsibility of the various language groups, Fr. Fawcett explained that their job was to go through this relatio to “see whether they think it’s accurate, whether it captures this nuance, whether it captures that sense of the teaching, and how to adapt it.” Remarking on the “massive divergence” of people participating in the various groups – in Fr. Fawcett’s group alone, there are couples from America and Iraq, laity from eastern Europe, bishops from Africa, Asia, and America -- he said that “when they’re trying to apply a Catholic teaching to experience, there is so much experience that people are sharing.” “There are so many, even recent documents on the beauty of sexuality, the beauty of marriage,” he said, while acknowledging that it is “difficult” to live out. “And in a world that doesn’t want difficulty, that wants instant solutions.” The Church’s teachings on marriage and sexuality, Fr. Fawcett said, are “not easy to accept. But, Jesus’ message has never been easy to accept.” “Look what they did to him.” This being said, he noted that the synod fathers are sensitive to the need for communication, and the “need for helping people to understand about marriage” not only during marriage preparation, “but from an early age” and continuing after the sacrament has been effected. Over the course of the sessions, Fr. Fawcett said he had “not heard anyone say we should change Church teaching,” adding that “they’re all very clear on the Church teaching.” Rather, he noted an acknowledgement “that life’s difficult, but joyful, and the vast experience of the world, we’re trying to apply the teaching to all these different areas.”

An incorrect translation into English of the original midterm report of the Synod on the Family may have spurred controversial interpretations of the document itself. The document's original version was written in Italian, which Pope Francis directed to be used as the official language of the synod. In prior synods the official language had been Latin, esteemed for its precision and lack of ambiguity. The point of controversy occurs at paragraph 50 of the relatio. The Italian original, after praising the gifts and talents homosexuals may give to the Christian community, asked: “le nostre comunità sono in grado di esserlo accettando e valutando il loro orientamento sessuale, senza compromettere la dottrina cattolica su famiglia e matrimonio?” In the English translation provided by the Vatican, this is rendered as: “Are our communities capable of providing that, accepting and valuing their sexual orientation, without compromising Catholic doctrine on the family and matrimony?” The key word “valutando,” which has sparked controversy within the Church, was translated by the Vatican as “valuing.” Italian's “valutando” in fact means “evaluating,” and in this context would be better translated with “weighing” or “considering.” The English translation, in contrast, suggests a valuing of the homosexual orientation, which could at least create confusion to those who are faithful to the teaching of the Church. It must be said that the translation was not an “official” translation – the Vatican website notes at the top it is an “unofficial translation” – but it was the working translation delivered by the Holy See press office in order to help journalists who are not confident in Italian with their work. However, until now only this “working translation” has been provided. The document was first delivered in Italian, shortly before Cardinal Peter Erdo of Esztergom-Budapest, general rapporteur of the synod, was going to read it in front of the assembly. After about half an hour, the document was available in English, French, Spanish, and German translations, and delivered via a bulletin of the Holy See press office. This timing suggested that the translation had been done in the very last moments. According to a Vatican source, Cardinal Erdo had to give the document to the General Secretariat for the Synod on Saturday, and the document had been polished until the very last moment, and was given back to Cardinal Erdo only late on Sunday. That the text is not fully Cardinal Erdo’s may be suggested by the fact that “the post discussion relation is much shorter than the pre-discussion one,” as Archbishop Philip Tartaglia of Glasgow put it to CNA Oct. 15. The excerpt on pastoral care of homosexuals has been addressed by critics during the discussion that followed the reading of the relatio on Monday. The document raised the impression that the Church had changed her views concerning homosexuality. Cardinal Gerhard Mueller, prefect for the Congregation for the Doctrine of the Faith, stressed Oct. 13 that “pastoral care for homosexuals has always been part of the Church’s teaching, and the Church has never gotten rid of or dismissed homosexual from her pastoral programs.” In fact, pastoral care for homosexuals is well described in a 1986 document, issued by Cardinal Mueller's dicastery, “On the Pastoral Care of Homosexual Persons.” Bearing the signature of the then-prefect, Cardinal Joseph Ratzinger, and approved by St. John Paul II, the letter was delivered to bishops worldwide, providing instructions on how the clergy should respond to the claims of the LGBT community. Far from being a document of condemnation, the document provided a nuanced response to the issue of homosexuality. The document stressed that "it is deplorable that homosexual persons have been and are the object of violent malice in speech or in action. Such treatment deserves condemnation from the Church's pastors wherever it occurs." “Although the particular inclination of the homosexual person is not a sin, it is a more or less strong tendency ordered toward an intrinsic moral evil; and thus the inclination itself must be seen as an objective disorder.” Pastoral care for homosexuals was also addressed. “We encourage the Bishops to provide pastoral care in full accord with the teaching of the Church for homosexual persons of their dioceses,” the document read But – the document added – “no authentic pastoral programme will include organizations in which homosexual persons associate with each other without clearly stating that homosexual activity is immoral. A truly pastoral approach will appreciate the need for homosexual persons to avoid the near occasions of sin.” Likewise, “we wish to make it clear that departure from the Church's teaching, or silence about it, in an effort to provide pastoral care is neither caring nor pastoral. Only what is true can ultimately be pastoral. The neglect of the Church's position prevents homosexual men and women from receiving the care they need and deserve.” The document also dealt with the spiritual life. “An authentic pastoral programme will assist homosexual persons at all levels of the spiritual life: through the sacraments, and in particular through the frequent and sincere use of the sacrament of Reconciliation, through prayer, witness, counsel and individual care. In such a way, the entire Christian community can come to recognize its own call to assist its brothers and sisters, without deluding them or isolating them.” The approach of the document was thus that of reaffirming the truth of the teaching of the Church, and at the same time approaching with mercy homosexual persons.

They came from different states. They spanned a wide range of ages. Their backgrounds were varied. But all who gathered for the Society of St. Vincent de Paul's 2014 national assembly in Atlanta shared one common mission: to learn how to better serve those who most need their help. More than 750 Vincentians -- the largest turnout in more than 13 years -- attended the annual assembly coming from as far away as Puerto Rico. The Sept. 24-27 conference featured workshops, committee meetings and national and local keynote speakers. Bill Bolling, executive director of the Atlanta Community Food Bank, gave the keynote speech during lunch Sept. 27. Since Bolling founded the food bank in 1979, the organization has grown to distribute more than 35 million pounds of food and grocery products each year through a network of 600 local and regional partner nonprofit organizations that feed the hungry across the state. Bolling spoke of the importance of the table, pointing out that even in the Bible, many of the stories of Jesus take place around a table. Feeding those in need is about more than just food, he said. "The table was the place to be with people. For me, more important than doing for people was to be with people," he said. "The idea of starting a food bank was to have more of those tables -- more of those places where we would meet to be with each other. To listen -- to really find out more deeply what those issues were."

In his homily for the Feast of Holy Guardian Angels, Pope Francis told those gathered for daily Mass to be like children who pay attention to their “traveling companion.” The doctrine of the angels, the Holy Father stressed, is not imaginary, but “reality.” Citing what Jesus has said, “I send an angel before you to protect you, to accompany you along the path, so that you do not make mistakes!” According to the tradition of the Church, each of us has a guardian angel who protects us and helps make us aware of things, the Pope said at the Santa Marta residence Oct. 2. Often times, we have the feeling that “I should do this, this is not right, be careful.” This, he said, “is the voice of” our guardian angel: our “traveling companion.” Our guardian angel will “carry us” throughout our entire life. For this reason, he said we should “listen to his voice, don't rebel against it.” We all have this tendency toward rebellion and the will for independence, the Holy Father continued. “It is pride,” the same which “our father Adam had in the earthly Paradise.” “Do not rebel: follow his advice.” “No one walks alone and none of us can think that he is alone,” because “this companion” is always with us. Not listening to our guardian angel's advice, the Pope said, is like telling him to go away. “It is dangerous to chase away our traveling companion,” he said, “because no man, no woman can advise themselves. I can give advise to another, but I cannot give advise to my self.” “The Holy Spirit advises me, the angel who advises me. This is why we need him.” Turning to the readings of the day, Pope Francis noted how there are two images which are presented: the angel and the child. God has given us angels to protect us, the Pope said. “If one of us were to believe he could walk along, he would make many mistakes,” the Pope said. Such a person would succumb to “that most ugly mistake which is pride,” into the belief in one's own greatness, and “self-sufficiency”. Recalling the Gospel scene in which “the disciples argued over who among them was the greatest,” the Pope describe this “internal dispute,” as “careerism.” These first bishops, he said, were tempted toward careerism. Their behavior set a bad example, “but it is the reality.” In contrast to the “careerist” mentality, Jesus teaches the disciples to have the attitude of children: “the docility, the need for guidance, the need for help.” The child is the symbol of docility and helplessness, he said, adding that this is way forward – not the question of “who is greater.” Those whose attitude is more like that of a child are “closer to contemplation of the Father.” Concluding his homily, Pope Francis put forward the following question: “How is my relationship with my guardian angel? Do I listen to him? Do I wish him good morning? Do I say: 'protect me during sleep'? Do I speak with him? Do I ask his advice? He is at my side.” “We can respond to this question today, each and everyone of us: “How is my relationship with this angel who the Lord has sent to protect and accompany me along the way, and who always sees the face of the Father who is in the heavens?”