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Consultation Questionnaire for the 2015 Synod of Bishops
Theme: The Vocation and Mission of the Family in the Church and Contemporary World
How to complete the questionnaire:
Before completing the questionnaire, please take note of the following important points:
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The questionnaire is based on the Lineamenta 2014 (http://www.vatican.va/
roman_curia/synod/documents/rc_synod_doc_20141209_lineamenta-xiv-assembly_en.html).
The respondents should note that “the Relatio Synodi are intended to assist… reflection and to avoid, in their responses, a
formulation of pastoral care based simply on an application of doctrine, which would not respect the conclusions of the
Extraordinary Synodal Assembly and would lead their reflection far from the path already indicated.”
The Catholic Diocese of Hong Kong has adopted an inclusive approach to collect views and opinions in order to facilitate
comprehensive answers to these questions. Individuals who are not members of any official units or any organisations of the faithful
are also welcome to provide their views and opinions where appropriate.
For the ease of compiling answers, the following categories of respondents have been identified:
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Diocesan Curia
Persons involved in pastoral c are (such as parishes, official pastoral care units, etc):
a. Diocesan Priests
b. Permanent Deacons
c. Priests, Brothers , Sisters from Religious Institutes and Societies of Apostolic Life, or Members of Personal Prelature
3. Diocesan and Lay Organizations directly or indirectly involved in pastoral care
4. Lay Associations
5. Individuals / Individual Families
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All non-shaded parts are deemed to be questions relevant to your category, and therefore answers are expected.
The shaded columns to the right of the questions are optional questions for your category. The respondents are welcome to answer
these optional questions if they consider them as relevant to their pastoral services.
7. Level of detail: Answers are expected to be in-depth reflections in order to facilitate understanding of the concrete gap between the
Relatio Synodi and the actual situation of the Church and of society.
8. Please give your answers concisely and precisely, preferably in point form for the ease of consolidating answers.
9. Electronic form of submission is preferable, so as to facilitate follow-up work. Please submit your responses in Microsoft Word
format by inserting them in the space below each question, either in Chinese or in English with no limit on the number of words.
Please email it to: synod@catholic.org.hk
10. If responses are given in hard copies, please ensure that the corresponding number to the each question is indicated in your answers
on separate sheets. Please send your answers by fax to 3007 1314, or by post to Working Group for the Synodal Consultation
Questionnaire, 4th Floor, Holy Cross Centre, 72 Yiu Hing Road, Sai Wan Ho, Hong Kong.
11. Please submit your responses by 28th February, 2015.
(Please refer to the Explanatory Notes on pp. 11-13 while completing this Questionnaire)
Name of Respondent (organization and/or individual):
Name of Organization (if appropriate):
Contact Phone:
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Consultation Questionnaire for the 2015 Synod of Bishops
Theme: The Vocation and Mission of the Family in the Church and Contemporary World
Please (√) the category
relevant to you
1 2a 2b 2c 3 4 5
Part I Listening: The Context and Challenges of the Family
The Socio-Cultural Context (ns. 5 - 8)
1 In relation to the challenges these cultural changes pose to the
family (cf. ns. 6 - 7):
1.1 What initiatives are taking place?
For example:
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We organize quarterly training workshops for married
couples.
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We organize monthly follow up meetings to encourage
dialogue of couples
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We organize social gathering for member families
[Note: Please be as specific as you can]
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What are those planned?
For example:
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We plan to continue the same pattern in the years to come
[Note: Please be as specific as you can]
1.3
Which initiatives are geared to reawaken an awareness of
God’s presence in family life?
For example:
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We encourage prayers in family but have no way to
ensure that members are following.
[Note: Please be as specific as you can]
1.4
Which initiatives are geared to teaching and establishing
sound interpersonal relationships?
For example:
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We learn from our experience of running training
workshop but do not have the resources to engage
professionals to help members to learn “sound
interpersonal relationships”.
[Note: Please be as specific as you can]
1.5
Which initiatives are geared to fostering social and
economic policies useful to the family?
[Please type in your answer here]
1.6
Which initiatives are geared to alleviating difficulties associated
with attention given to children, the elderly and family members
who are ill?
For example:
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None - We only focus on bonding married couple and do
not give much attention to children, elderly and other
family members who are ill.
[Note: Please be as specific as you can]
1.7
Which initiatives are geared to addressing more specific
cultural factors present in the local Church?
[Please type in your answer here]
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Consultation Questionnaire for the 2015 Synod of Bishops
Theme: The Vocation and Mission of the Family in the Church and Contemporary World
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relevant to you
1 2a 2b 2c 3 4 5
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What analytical tools are currently being used in these times of
anthropological and cultural changes? (cf. n. 5)
2.1
What are the more significant positive results?
2.2
What are the more significant negative results?
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Beyond proclaiming God’s Word and pointing out extreme
situations,
3.1
How does the Church choose to be present “as Church”
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How to draw near families in extreme situations? (cf. n. 8).
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How does the Church seek to prevent these situations?
3.4
What can be done to support and strengthen families of
believers and those faithful to the bonds of marriage?
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How does the Church respond, in her pastoral activity, to:
4.1
The diffusion of cultural relativism in secularized society
4.2
And to the consequent rejection, on the part of many, of the
model of family formed by a man and woman united in the
marriage and open to life?
The Importance of Affectivity in Life (ns. 9 - 10)
5 How do Christian families bear witness, for succeeding generations,
to the development and growth of a life of sentiment?
(cf. ns. 9 - 10)?
5.1 In this regard, how might the formation of ordained ministers be
improved?
5.2 What qualified persons are urgently needed in this pastoral
activity?
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Consultation Questionnaire for the 2015 Synod of Bishops
Theme: The Vocation and Mission of the Family in the Church and Contemporary World
Please (√) the category
relevant to you
1 2a 2b 2c 3 4 5
Pastoral Challenges (n. 11)
6 To what extent and by what means is the ordinary pastoral care of
families addressed to those on the periphery? (cf. n. 11).
6.1
What are the operational guidelines available to foster and
appreciate the “desire to form a family” planted by the Creator
in the heart of every person, especially among young people,
including those in family situations which do not correspond to
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the Christian vision?
6.2
How do they respond to the Church’s efforts in her mission to
them?
6.3
How prevalent is natural marriage among the non-baptized,
also in relation to the desire to form a family among the
young?
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Part II Looking at Christ: The Gospel of the Family
The Gospel of the Family, faithfully preserved by the Church from the time of Christ’s
Revelation, both written and transmitted through the ages, needs to be proclaimed in today's
world with renewed joy and hope, continuing all-the-while to look at Jesus Christ. The vocation
and mission of the family is fully configured to the order of creation which develops into that of
redemption, as summarized by the desire of the Council, “let the spouses themselves, made to
the image of the living God and enjoying the authentic dignity of persons, be joined to one
another in equal affection, harmony of mind and the work of mutual sanctification. Thus,
following Christ who is the principle of life, by the sacrifices and joys of their vocation and
through their faithful love, married people can become witnesses of the mystery of love which
the Lord revealed to the world by his dying and his rising to life again” (Gaudium et Spes, 52; cf.
The Catechism of the Catholic Church, 1533-1535). From this vantage point, the questions arising
from the Relatio Synodi are devised to prompt a faithful and bold response from the Pastors and
the People of God in a renewed proclamation of the Gospel of the Family.
Looking at Jesus and the Divine Pedagogy in the History of Salvation (ns. 12 - 14)
Accepting the invitation of Pope Francis, the Church looks to Christ in his enduring truth and
inexhaustible newness, which also sheds light on the family. “Christ is the ‘eternal Gospel’ (Rev
14:6); he ‘is the same yesterday and today and forever’ (Heb 13:8), yet his riches and beauty
are inexhaustible. He is forever young and a constant source of newness” (Gaudium Evangelii,
11).
7 A fixed gaze on Christ opens up new possibilities. “Indeed, every time
we return to the source of the Christian experience, new paths and
undreamed of possibilities open up” (n. 12).
7.1
How is the teaching from Sacred Scripture utilized in pastoral
activity on behalf of families?
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Consultation Questionnaire for the 2015 Synod of Bishops
Theme: The Vocation and Mission of the Family in the Church and Contemporary World
Please (√) the category
relevant to you
1 2a 2b 2c 3 4 5
7.2
8
What marriage and family values can be seen to be realized in the life
of young people and married couples?
8.1
9
To what extent does “fixing our gaze on Christ” nourish a pastoral
care of the family which is courageous and faithful?
What form do they take?
8.2
Are there values which can be highlighted? (cf. n. 13)
8.3
What sinful aspects are to be avoided and overcome?
What human pedagogy needs to be taken into account — in keeping
with divine pedagogy — so as better to understand what is required in
the Church’s pastoral activity in light of the maturation of a couple’s life
together which would lead to marriage in the future? (cf. n. 13)
10 What is being done to demonstrate the greatness and beauty of the gift of
indissolubility so as to prompt a desire to live it and strengthen it more and
more? (cf. n. 14)
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11 How can people be helped to understand that a relationship with God
can assist couples in overcoming the inherent weak- nesses in marital
relations? (cf. n. 14)
11.1 How do people bear witness to the fact that divine blessings
accompany every true marriage?
11.2 How do people manifest that the grace of the Sacrament sustains
married couples throughout their life together?
The Family in God's Salvific Plan (ns. 15 - 16)
In creation, the vocation of the love between a man and woman draws its full realization from the
Paschal Mystery of Christ the Lord, who, in his total gift of self, makes the Church his Mystical Body.
Christian marriage, in drawing on the grace of Christ, thus becomes, for those who are called, the path
leading to the perfection of love, which is holiness.
12 How can people be made to understand that Christian marriage
corresponds to the original plan of God and, therefore, one of fulfillment
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and not confinement? (cf. n. 13)
13 How can the Church be conceived as a “domestic Church” (Lumen
Gentium, 11), agent and object of the work of evangelization in service to
the Kingdom of God?
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Consultation Questionnaire for the 2015 Synod of Bishops
Theme: The Vocation and Mission of the Family in the Church and Contemporary World
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14 How can an awareness of this missionary task of the family be fostered?
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The Family in Church Documents (ns. 17 - 20)
The Church’s Magisterium in all its richness needs to be better known by the People of God. Marital
spirituality is nourished by the constant teaching of the Pastors, who care for the flock, and grow
through their continual attentiveness to the Word of God and to the sacraments of faith and charity.
15 The Lord looks with love at the Christian family and through him the
family grows as a true community of life and love.
15.1 How can a familial spirituality be developed and how can families
become places of new life in Christ? (cf. n. 21)
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16 What initiatives in catechesis can be developed and fostered to make
known and offer assistance to persons in living the Church’s teaching on
the family, above all in surmounting any possible discrepancy between
what is lived and what is professed and in leading to a process of
conversion?
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The Indissolubility of Marriage and the Joy of Sharing Life Together (ns. 21 - 22)
“Authentic married love is caught up into divine love and is governed and enriched by Christ's redeeming power
and the saving activity of the Church, so that this love may effectively lead the spouses to God and may aid and
strengthen them in the sublime mission of being father and mother. For this reason, Christian spouses have a
special sacrament by which they are fortified and receive a kind of consecration in the duties and dignity of
their state. By virtue of this sacrament, as spouses fulfil their conjugal and family obligation, they are
penetrated with the spirit of Christ, which suffuses their whole lives with faith, hope and charity. Thus they
increasingly advance the perfection of their own personalities, as well as their mutual sanctification, and hence
contribute jointly to the glory of God” (Gaudium et Spes, 48).
17 What initiatives can lead people to understand the value of an indissoluble
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and fruitful marriage as the path to complete personal fulfillment? (cf. n.
21)
18 What can be done to show that the family has many unique aspects for
experiencing the joys of human existence?
19 The Second Vatican Council, returning to an ancient ecclesial tradition,
expressed an appreciation for natural marriage. To what extent does
diocesan pastoral activity acknowledge the value of this popular wisdom
as fundamental in culture and society? (cf. n. 22)
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The Truth and Beauty of the Family and Mercy Towards Wounded and Fragile Families (ns. 23 - 28)
After having considered the beauty of successful marriages and strong families and shown
appreciation for the generous witness of those who remain faithful to the bonds of marriage, even
when abandoned by their spouses, the Pastors at the Synod asked themselves — in an open and
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Consultation Questionnaire for the 2015 Synod of Bishops
Theme: The Vocation and Mission of the Family in the Church and Contemporary World
Please (√) the category
relevant to you
1 2a 2b 2c 3 4 5
courageous manner but not without concern and caution — how the Church is to regard Catholics
who are united in a civil bond, those who simply live together and those who, after a valid marriage,
are divorced and remarried civilly.
Aware of the obvious limitations and imperfections present in many different situations, the synod
fathers assumed the positive outlook indicated by Pope Francis, according to which “without
detracting from the evangelical ideal, they need to accompany with mercy and patience the eventual
stages of personal growth as these progressively occur.”(Evangelii Gaudium, 44).
20 How can people be helped to understand that no one is beyond the
mercy of God?
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20.1 How can this truth be expressed in the Church’s pastoral activity
towards families, especially those which are wounded and fragile?
(cf. n. 28)
21 In the case of those who have not yet arrived at a full understanding of the
gift of Christ’s love, how can the faithful express a friendly attitude and
offer trustworthy guidance without failing to proclaim the demands of
the Gospel? (cf. n. 24)
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22 What can be done so that persons in the various forms of union between a
man and a woman — in which human values can be present — might
experience a sense of respect, trust and encouragement to grow in the
Church’s good will and be helped to arrive at the fullness of Christian
marriage? (cf. n. 25)
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Part III Confronting the Situation: Pastoral Perspectives
In examining Part III of the Relatio Synodi, it is important to be guided by the pastoral approach
initiated at the Extraordinary Synod which is grounded in Vatican II and the Magisterium of Pope
Francis. The episcopal conferences have the responsibility to continue to examine this part thoroughly
and seek the involvement, in the most opportune manner possible, all levels of the local Church, thus
providing concrete instances from their specific situations. Every effort should be made not to begin
anew, but to continue on the path undertaken in the Extraordinary Synod as a point of departure.
Proclaiming the Gospel of the Family Today in Various Contexts (ns. 29 - 38)
Because of the needs of the family and, at the same time, the many complex challenges that are present
in the world today, the Synod emphasized making a renewed commitment to proclaiming the Gospel of
the Family in a bold and more insistent manner.
Please (√) the category
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Consultation Questionnaire for the 2015 Synod of Bishops
Theme: The Vocation and Mission of the Family in the Church and Contemporary World
23 How is the family emphasized in the formation of priests and other
pastoral workers?
23.1 How are families themselves involved?
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24 Are people aware that the rapid evolution in society requires a constant
attention to language in pastoral communication?
24.1 How can an effective testimony be given to the priority of grace in a
way that family life is conceived and lived as welcoming the Holy
Spirit?
25 In proclaiming the Gospel of the Family, how can the conditions be
created so that each family might actually be as God wills and
that society might acknowledge the family’s dignity and mission?
25.1 What “pastoral conversion” and
25.2 What further steps towards an in-depth examination are being done
to achieve this?
26 Are people aware of the importance of the collaboration of social and
civil institutions on behalf of the family?
26.1 How is this actually done?
26.2 What criteria are used to inspire it? In this regard, what role can be
played by family associations?
26.3 How can this collaboration be sustained even in a bold repudiation
of the cultural, economic and political processes which threaten the
family?
27 How can relations between family, society and civil life be fostered for
the benefit of the family?
27.1 How can the support of the State and the international community
be fostered on behalf of the family?
Guiding Engaged Couples in Their Preparation for Marriage (ns. 39 - 40)
The Synod recognized the steps taken in recent years to facilitate an effective preparation of young
people for marriage, stressing, however, a need for a greater commitment of the entire Christian
community in not only the preparation but also the initial years of family life.
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Consultation Questionnaire for the 2015 Synod of Bishops
Theme: The Vocation and Mission of the Family in the Church and Contemporary World
28 How is marriage preparation proposed in order to highlight the vocation
and mission of the family according to faith in Jesus Christ?
28.1 Is it proposed as an authentic ecclesial experience?
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28.2 How can it be renewed and improved?
29 How does the catechesis of Christian initiation present an openness
to the vocation and mission of the family?
29.1 What practices are seen as most urgent?
29.2 How is the relation among Baptism, Eucharist and marriage
proposed?
29.3 What emphasis is given to the character of the catechumenate and
mystagogy which is often a part of marriage preparation?
29.4 How can the community be involved in this preparation?
Accompanying Married Couples in the Initial Years of Marriage (n. 40)
30 Does marriage preparation and accompanying couples in the initial years
of married life adequately value the important contribution of the witness
and sustenance which can be given by families, associations and family
movements?
30.1 What positive experiences can be reported in this regard?
31 The pastoral accompaniment of couples in the initial years of family life
— as observed in synodal discussion — needs further development.
31.1 What are the most significant initiatives already being undertaken?
31.2 What elements need further development in parishes, dioceses or
associations and movements?
Pastoral Care of Couples Civilly Married or Living Together (ns. 41 - 43)
The Synod discussed diverse situations resulting from a multiplicity of cultural and economic factors,
practices grounded in tradition, and the difficulty of young people to make lifetime commitments.
32 What criteria in a proper pastoral discernment of individual situations are
being considered in light [of] the Church’s teaching in which the
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primary elements of marriage are unity, indissolubility and openness to
life?
33 Is the Christian community able to be pastorally involved in these
situations (Couples Civilly Married or Living Together)?
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Consultation Questionnaire for the 2015 Synod of Bishops
Theme: The Vocation and Mission of the Family in the Church and Contemporary World
33.1 How can it assist in discerning the positive and negative elements in
the life of persons united in a civil marriage so as to guide and
sustain them on a path of growth and conversion towards the
Sacrament of Matrimony?
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33.2 How can those living together be assisted to decide to marry?
34 In a particular way, what response is to be given to problems arising from
the continuity of traditional forms of marriage in stages or those between
families?
Caring for Wounded Families (Separated, Divorced and Not Remarried, Divorced and Remarried, Single-Parent
Families) (ns. 44 - 54)
Synod discussion highlighted the need for a pastoral based on the art of accompaniment, “the pace of
[which] must be steady and reassuring, reflecting our closeness and our compassionate gaze
which also heals, liberates and encourages growth in the Christian life”(Evangelii Gaudium, 169).
35 Is the Christian community in a position to undertake the care of all
wounded families so that they can experience the Father’s mercy?
35.1 How does the Christian community engage in removing the social
and economic factors which often determine this situation?
35.2 What steps have been taken and what can be done to increase this
activity and the sense of mission which sustains it?
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36 How can the identification of shared pastoral guidelines be fostered at the
level of the particular Church?
36.1 In this regard, how can a dialogue be developed among the
various particular Churches cum Petro and sub Petro?
37 How can the procedure to determine cases of nullity be made more
accessible, streamlined and possibly without expense?
38 With regard to the divorced and remarried, pastoral practice concerning
the sacraments needs to be further studied, including assessment of the
Orthodox practice and taking into account “the distinction between an
objective sinful situation and extenuating circumstances” (n. 52).
38.1 What are the prospects in such a case?
38.2 What is possible?
38.3 What suggestions can be offered to resolve forms of undue or
unnecessary impediments?
39 Does current legislation provide a valid response to the challenges
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Consultation Questionnaire for the 2015 Synod of Bishops
Theme: The Vocation and Mission of the Family in the Church and Contemporary World
resulting from mixed marriages or interreligious marriages?
39.1 Should other elements be taken into account?
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Pastoral Attention towards Persons with Homosexual Tendencies (ns. 55 - 56)
The pastoral care of persons with homosexual tendencies poses new challenges today, due to the manner in
which their rights are proposed in society.
40 How can the Christian community give pastoral attention to families
with persons with homosexual tendencies?
40.1 What are the responses that, in light of cultural sensitivities, are
considered to be most appropriate?
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40.2 While avoiding any unjust discrimination, how can such persons
receive pastoral care in these situations in light of the Gospel?
40.3 How can God’s will be proposed to them in their situation?
The Transmission of Life and the Challenges of Declining Birth Rates
The transmission of life is a fundamental element in the vocation and mission of the family: “They
should know they are thereby cooperators with the love of God the Creator, and are, so to speak, the
interpreters of that love in the task of transmitting human life and to raising children; this has to be
considered their proper mission” (Gaudium et Spes, 50).
41 What are the most significant steps that have been taken to announce and
effectively promote the beauty and dignity of becoming a mother or father,
in light, for example, of Humanae Vitae of Blessed Pope Paul VI?
41.1 How can dialogue be promoted with the sciences and biomedical
technologies in a way that respects the human ecology of
reproduction?
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42 A generous maternity / paternity needs structures and tools.
42.1 Does the Christian community exercise an effective solidarity and
support?
42.2 How?
42.3 Is it courageous in proposing valid solutions even at a sociopolitical level?
42.4 How can adoption and foster-parenting be encouraged as a
powerful sign of fruitful generosity?
42.5 How can the care and respect of children be promoted?
43 The Christian lives maternity / paternity as a response to a vocation.
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Consultation Questionnaire for the 2015 Synod of Bishops
Theme: The Vocation and Mission of the Family in the Church and Contemporary World
43.1 Is this vocation sufficiently emphasized in catechesis?
43.2 What formation is offered so that it might effectively guide the
consciences of married couples?
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43.3 Are people aware of the grave consequences of demographic
change?
44 How does the Church combat the scourge of abortion and foster an
effective culture of life?
Upbringing and the Role of the Family in Evangelization (ns. 60 - 61)
45 Fulfilling their educational mission is not always easy for parents.
45.1 Do they find solidarity and support from the Christian
community?
45.2 What suggestions might be offered in formation?
45.3 What steps can be taken to acknowledge the role of parents in
raising children, even at the socio-political level?
46 How can parents and the Christian family be made aware that the duty of
transmitting the faith is an intrinsic aspect of being a Christian?
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Explanatory Notes on Synod Questions 1-46:
Brief explanations of the questions for reflection are given below for the purpose of facilitating comprehension of those questions
brought forward by the Extraordinary Synod 2014. Detailed background information on The Pastoral Challenges of the Family in
the Context of Evangelization is available from the Relatio Synodi (Synod Report) 2014. The Catholic Diocese of Hong Kong
adopts an inclusive attitude by inviting any respondent to express their views after a process of in-depth reflection, in
particular those organizations actively engaged in pastoral work relating to marriage and the family. Before answering the
questions, please study and refer to the Relatio Synodi so that you can focus your answers on the concerns of the Synod Fathers.
The paragraph numbers given in some of the questions refer to the relevant paragraphs in the Relatio Synodi. Please note that the
Synod is looking for concrete solutions and not elaboration of dogmatic principles. Therefore, please provide your response to the
questions in as concrete terms as possible, so that positive actions may follow. The number of each explanatory note corresponds
to the question number.
1.
The cultural changes referred to in the question are described in Notes 6 and 7 in the Relatio Synodi. These include poverty,
loneliness, feeling of powerlessness leading to the discouragement of young people to get married, hesitancy to bear children,
difficulties in raising children and caring for the elderly, the emotional imbalances leading to violence in the family, and the
responsibility of the government to pass laws and create jobs. Other cultural changes relevant to the Hong Kong Diocese are mixed
marriages and interreligious marriages, the danger of relativism in family values, cohabitation before or outside marriage, and even
child-bearing out of wedlock etc. All these cultural changes pose challenges to the Catholic family. This question guides the
respondent to clearly identify their actions.
2.
An in-depth understanding of anthropological and cultural changes requires diversified analysis in order to shed light on the
possible steps that the Catholic Church should consider in responding to these changes. While we see positive development in
terms freedom of expression, and recognition of the rights of women and children, we also see family bonds being deformed by a
troublesome individualism which leads a person to become an isolated unit in the family, dictated by one’s own absolute desires
that often undermine marriage, family and our faith. “What” analytical tools and approaches the Church adopts in these situations
to provide effective solutions is the focus.
3.
Given the “extreme situations” where women and children are being exploited and victimized, the Church asks “how” she can
prevent, make a presence in society to defend these victims, approach and support them, and carry out relevant plans accordingly
to proclaim God’s word to them amid the miseries of these victims and strengthen the families of believers and those faithful to the
bonds of marriage.
4.
The Church is looking for effective responses or intervention in her pastoral work when she is confronted with cultural relativism
that resulted in the rejection of the traditional structure of the family formed by a man and a woman. This is a reflection on samesex union and related issues.
5.
These questions are asked with individualism as backdrop, manifested in an affective fragility that undermines family life and
procreation. Here we should explore how the formation of ordained ministers can be improved and what qualified persons are
urgently needed to help in conducting pastoral activities.
6.
These questions cover the pastoral care not only of Christian families but also of those non-baptized seeking to form a family. The
questions refer to the “periphery” mentioned in Paragraphs 9 & 10 of the Relatio Synodi; people who need a word of “truth and
hope.” The Church has to find concrete answers, such as operational guidelines in aid of those who have to be accepted and to
encourage them in their search for God and for the meaning of human existence, while being sensitive to how they respond to the
Church’s effort. A natural family refers to one formed by a man and a woman and not same-sex union.
7.
This question guides the respondent to pay close attention to what Jesus Christ has role-modelled for us and to see how the
teaching from the Bible can be fully utilized in his/her pastoral work. They have to ask to what extent the keeping of this close
attention can enhance the pastoral care of a courageous and faithful family. This question guides the respondent to find concrete
applications of the Biblical teaching to the pastoral care of families.
8.
Catholic values about marriage and family are expected to be realized in young people and married couple as manifested in certain
forms of behavior that can be described and highlighted. This question guides the respondent to reflect on what these values are,
and what/how sin contradicting these values can be avoided.
9.
The family is recognized as the “domestic church”, in which a person begins a dynamic process of progressive integration of faith
on his/her journey of ongoing conversion towards the fullness of life. The Church wishes to explore what and how pastoral
activities can help the maturation of a couple’s spiritual life that would lead to life’s fulfillment in a married life.
10.
Specific pastoral work for marriage and family are necessary to help married couples recognize the gift of an indissoluble marriage
achieved through repentance, conversion, forgiveness, and eventually reaffirm its indissolubility. This question guides our
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reflections on the theme of the indissolubility of marriage and asks for specific answers that can encourage Christian married
couples to desire the indissolubility and strengthen this desire.
11.
This question places its emphasis on “the ways or methods” to help the married couple to understand that the relationship with God
fortifies marriages. Accordingly, it guides the respondent to consider specific actions to be taken to help people understand this
relationship, and how this relationship can assist a married couple in overcoming their weak- ness in marital relationship and to
stay within their marital relationship.
12.
This question guides respondent to reflect on how they can help people understand that marriage, as a Sacrament, is actually a
manifestation of the grace of God for the fulfillment of God’s plan for us, and not a confinement.
13.
The Church is perceived as an agent for the family, the "Domestic Church", as discussed in Lumen Gentium, 11. The family is
where parents by word and action become the first preachers to their children about the Christian faith. The Church should be
concerned about how it can be conceived as such.
14.
This question focuses on how the Church can help to foster the aware- ness in family of its missionary and evangelization tasks.
15.
Pay attention that this question deals with a communal rather than an individual spirituality. Family is the very context wherein
Christian life flourishes.
16.
Be concrete and specific in discussing such catechetical initiatives.
17.
The value of marital indissolubility and fruitfulness is therefore not an extrinsic imposition, but is intrinsically connected with
personal fulfillment.
18.
Again be concrete and specific in your illustration.
19.
For John Paul II, natural marriage is a “primordial sacrament” originated from Creation. This ensures that there exists a continuity
between a natural marriage and a Christian marriage. Do we give sufficient attention to the universal naturalness of marriage in our
pastoral activities?
20.
Thus we focus on the tender care of the Church as Mother, who pours healing oil on her children’s wounds. Mary the Queen of
Mercy is the model.
21.
A friend is “another I”. The salient features of Christian friendship are pertinent.
22.
The crux of the matter is: How can the Church help the couple in gradually walking towards the fullness of married life, as willed
by Christ—their best and wisest friend?
23.
In our priestly formation programmes, how do we equip the seminarians for the marriage and family ministry? Do families get
involved as co-workers with priests and other pastoral workers? Any room for further development?
24.
Two parts in this question. First, the use of appropriate language which can communicate the truth of the Gospel of the Family and
the mercy of God in an adequate manner. Secondly, the role of grace and the action of the Holy Spirit in family life.
25.
This question is about the impact and conditioning of socio-cultural factors in shaping family life. Pastoral conversion calls for the
courage of faith in stepping forward and taking initiatives that serve the needs of families.
26.
The Church always holds that the well-being of healthy marriages and families is also a common good which deserves the
attention of civil institutions and people of good will. However, the path that the Church treads is not easy, for she has to
collaborate with as well as challenge others in upholding the well-being of marriage and the family.
27.
In a nutshell, socio-cultural forces in our civil and international society should enhance rather than erode the well-being and rights
of marriage and the family. How can this be achieved?
28.
The spiritual dimension of Christian family life is emphasized here. How is Christian marriage and family life lived out in the
wider context of the wider Church life? What can be further enhanced in this aspect?
29.
The question intends to explore the relation between marriage/family life with Christian initiation, catechetical formation and
participation in Church communal life. The significance of marriage preparation is highlighted.
30.
Emphasis is placed on the value of mature and experienced couples who can make a contribution to young married couples to help
promote family spirituality. Identifying these contributions in specific terms helps the respondent to reflect on what are needed by
these young married couples at the preparatory stage of marriage, and the following years of accompaniment to adequately foster
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family spirituality in a sustainable manner. Try to give answers in specific terms, basing on your positive experience in this
process.
31.
Focus on describing the most significant initiatives to be taken, and discuss what else can the diocese, parishes, and other
associations do to achieve a high quality accompaniment conducive to the strengthening of family spirituality and the bonding of
the couples.
32.
In order that the primary elements of marriage, namely unity, indissolubility and openness to life may be experienced, pastoral care
must be provided with discernment of those criteria which can transform even a de facto union into the fullness of a marriage in
individual situations. Respondents are invited to find out these criteria and use them in the pastoral care of couples. Describe such
criteria.
33.
This question looks into whether or not a Christian community is capable of offering pastoral care to civilly married couples or de
facto couples, and if so, how this pastoral care work can be made possible so as to convert those couples towards the Sacrament of
Matrimony, and to guide those in de facto unions to consider marriage.
34.
The focus here is the consideration of appropriate and effective responses to be given when problems arise from these situations.
35.
Capabilities of Christian community to care for all the wounded families are being examined here. Whenever there are social and
economic factors that determine the situation of separation and divorce etc, the Church needs to consider how to remove these
factors so that these wounded families can have a chance to experience the fullness of marriage and the family in a sustainable
manner.
36.
Shared pastoral guidelines and continuous dialogue on working together are necessary for such pastoral care to be fostered.
Attention is drawn to the devising of ways that facilitate the sharing of such guide- lines and develop a dialogue.
37.
Procedures that are made accessible, streamlined and least costly are necessary to facilitate the assessment of the nullity of a
marriage are essential to minimize pain for these wounded families. Answers to this question would include a review of the current
system and its revision as soon as possible.
38.
Here, we examine the cases of divorce and remarriage to acquire an in- depth review of what pastoral practices can be adopted to
resolve situations like this.
39.
This two-part question reviews the challenges resulting from mixed marriages and the current legislation. Reflect on what the
challenges are and whether the responses from the current legislation are adequate or not.
40.
Sufficient and suitable pastoral attention to families with persons with homosexual tendencies should be given by Christian
community. Describe the specific services and attention required. Consider what constitutes unjust discrimination and how God’s
will may be proposed to them.
41.
Please describe the most significant steps taken under this aspect, and the ways that you can promote a dialogue with sciences and
biomedical technology that respect human ecology of reproduction.
42.
Describe the current structures within the Hong Kong Diocese and the tools that are employed so that Christian communities can
effectively support one other in promoting generous parenthood for adopting children, and promoting care and respect of children.
43.
Motherhood / fatherhood in Christianity is a response to a vocation. Describe how this vocation is emphasized in catechesis, the
formation programmes provided for married couples in order to effectively guide them and help them to be aware of the
demographic changes.
44.
This question covers aspects such as raising awareness of the faithful on the culture of life against the culture of death through
Church teaching, helping women to refrain from procuring abortion and, if abortion has taken place, helping them in their spiritual
healing, and in the fostering of chastity education among teenagers etc.
45.
The family is a place where the next generation develops and is introduced to the full meaning of life, being encouraged in their
choices and responsibilities to live a life in the light of the Gospel. Please describe whether families find support and solidarity
from the Church to help them educate the next generation, whether there are other better suggestions to help the formation of the
next generation and how the role of parents can be publicly acknowledged at the socio-political level.
46.
Please describe in specific terms how Catholic parents can be made aware of their intrinsic duty to pass on their Christian faith to
their children.
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