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  1. Basically it says the civilly divorced should speak to ‘Fr.’ Bob (who’ll tell them that God ‘Luvs’ them and it’s okay to eat, drink and be merry up at Bob’s post-Conciliar community communion table).


    Section 86. The second section on the divorced and remarried was adopted by a vote of 190 to 64.

    How to figure out how divorced/remarried Catholics can participate more fully in the Church? They should have an “internal forum,” or private conversation, with their priest, who will help them understand their situation and what steps they can take.

    Over the years, advocates of allowing divorced and remarried Catholics to receive Communion often have suggested that permission could be given through the “internal forum,” meaning a private exchange with a priest or a bishop, so the reference to the internal forum could be read as encouraging that view, likely explaining why it drew among the highest number of “no” votes of any section of the report.


    86. The path of accompaniment and discernment orients these faithful to an awareness in conscience of their situation before God. Conversation with the priest, in the internal forum, contributes to the formation of a correct judgment on what places an obstacle to the possibility of a fuller participation in the life of the Church and on the steps that can favor that participation and make it grow. Given that there is no graduality in the law itself (Familiaris Consortio, 34), this discernment can never prescind from the demands of truth and of charity of the Gospel proposed by the Church. So that this happens, the necessary conditions of humility, discretion, and love for the Church and its teaching, in a sincere search for the will of God and in the desire to reach a more perfect response to it, must be guaranteed.

    Section 86 was adopted by a vote of 190 to 64.


    • Never mind ‘Fr’ Bob, this is what ‘Papa’ Frank reportedly clarified to his journalist friend, the editor of La Republica newspaper.


      “The diverse opinion of the bishops is part of this modernity of the Church and of the diverse societies in which she operated, but the goal is the same, and for that which regards the admission of the divorced to the Sacraments, [it] confirms that this principle has been accepted by the Synod. This is bottom line result, the de facto appraisals are entrusted to the confessors, but at the end of faster or slower paths, all the divorced who ask will be admitted.”


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