1. The Church defines the ideal relationship as a heterosexual marriage. But Francis writes that other loving relationships can have value too.
“Christian marriage, as a reflection of the union between Christ and his Church, is fully realized in the union between a man and a woman who give themselves to each other in a free, faithful and exclusive love, who belong to each other until death and are open to the transmission of life, and are consecrated by the sacrament, which grants them the grace to become a domestic church and a leaven of new life for society. Some forms of union radically contradict this ideal, while others realize it in at least a partial and analogous way. The Synod Fathers stated that the Church does not disregard the constructive elements in those situations which do not yet or no longer correspond to her teaching on marriage.”
2. That being said, Francis makes it totally clear in this document that he won’t support gay marriage.
“During the Synod, we discussed the situation of families whose members include persons who experience same-sex attraction, a situation not easy either for parents or for children. We would like before all else to reaffirm that every person, regardless of sexual orientation, ought to be respected in his or her dignity and treated with consideration, while ‘every sign of unjust discrimination’ is to be carefully avoided, particularly any form of aggression and violence…. In discussing the dignity and mission of the family, the Synod Fathers observed that, ‘as for proposals to place unions between homosexual persons on the same level as marriage, 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.'”
3. Francis discusses the varied circumstances that might lead someone to divorce and remarry, a sin according to Catholic teaching. And he asks pastors to take those families’ stories into account and welcome them into religious life.
“This is not the ideal which the Gospel proposes for marriage and the family. The Synod Fathers stated that the discernment of pastors must always take place ‘by adequately distinguishing,’ with an approach which ‘carefully discerns situations.’ We know that no ‘easy recipes’ exist. I am in agreement with the many Synod Fathers who observed that ‘the baptized who are divorced and civilly remarried need to be more fully integrated into Christian communities in the variety of ways possible, while avoiding any occasion of scandal. The logic of integration is the key to their pastoral care, a care which would allow them not only to realize that they belong to the Church as the body of Christ, but also to know that they can have a joyful and fruitful experience in it. They are baptized; they are brothers and sisters; the Holy Spirit pours into their hearts gifts and talents for the good of all. Their participation can be expressed in different ecclesial services, which necessarily requires discerning which of the various forms of exclusion currently practised in the liturgical, pastoral, educational and institutional framework, can be surmounted. Such persons need to feel not as excommunicated members of the Church, but instead as living members, able to live and grow in the Church and experience her as a mother who welcomes them always, who takes care of them with affection and encourages them along the path of life and the Gospel.'”
4. Francis devotes much of the document to discussing the lifelong experience of love.
“Longer life spans now mean that close and exclusive relationships must last for four, five or even six decades; consequently, the initial decision has to be frequently renewed. While one of the spouses may no longer experience an intense sexual desire for the other, he or she may still experience the pleasure of mutual belonging and the knowledge that neither of them is alone but has a ‘partner’ with whom everything in life is shared. He or she is a companion on life’s journey, one with whom to face life difficulties and enjoy its pleasures. This satisfaction is part of the affection proper to conjugal love. There is no guarantee that we will feel the same way all through life. Yet if a couple can come up with a shared and lasting life project, they can love one another and live as one until death do them part, enjoying an enriching intimacy…. In the course of every marriage physical appearances change, but this hardly means that love and attraction need fade. We love the other person for who they are, not simply for their body.”
5. The pope calls for better sexual education for Catholic youth. Here’s why he doesn’t like the term “safe sex.”
“Frequently, sex education deals primarily with ‘protection’ through the practice of ‘safe sex.’ Such expressions convey a negative attitude towards the natural procreative finality of sexuality, as if an eventual child were an enemy to be protected against. This way of thinking promotes narcissism and aggressivity in place of acceptance. It is always irresponsible to invite adolescents to toy with their bodies and their desires, as if they possessed the maturity, values, mutual commitment and goals proper to marriage. They end up being blithely encouraged to use other persons as a means of fulfilling their needs or limitations. The important thing is to teach them sensitivity to different expressions of love, mutual concern and care, loving respect and deeply meaningful communication. All of these prepare them for an integral and generous gift of self that will be expressed, following a public commitment, in the gift of their bodies. Sexual union in marriage will thus appear as a sign of an all-inclusive commitment, enriched by everything that has preceded it.”
6. Francis’s overarching message calls for pastors to approach parishioners not in judgment but in love.
“A pastor cannot feel that it is enough simply to apply moral laws to those living in ‘irregular’ situations, as if they were stones to throw at people’s lives…. It is possible that in an objective situation of sin – which may not be subjectively culpable, or fully such – a person can be living in God’s grace, can love and can also grow in the life of grace and charity, while receiving the Church’s help to this end. Discernment must help to find possible ways of responding to God and growing in the midst of limits. By thinking that everything is black and white, we sometimes close off the way of grace and of growth, and discourage paths of sanctification which give glory to God.”