The second set of three proposals touch on wider matters than fatherhood. First, we can turn to psychology and sociology to help us better understand the human male in a modern social environment:
d) Carry out in Catholic universities, in the light of Christian anthropology and morality, the necessary research and reflection, making it possible to become familiar with the contemporary situation of the world of men, the consequences of the impact of contemporary cultural models on their identity and mission, and clues that can be helpful for working together in designing pastoral guidelines on the matter.
This is not a new social sin:
e) Denounce a neoliberal mindset that sees in the father of a family only an instrument of production and profit, even relegating him in the family to a role of mere provider. The growing practice of government policies and private enterprise of promoting even Sunday as a work day, is a step that is profoundly destructive of the family and of fathers.
And it is not confined to the more brutal working conditions of the middle and lower classes. Many of the 10% or even the 1% have found their family lives to unravel as the demands of work and earning money take the forefront.
f) Foster the active participation of males in the life of the church, creating and promoting venues and services in the fields indicated.
I notice men are most represented on committees, but service groups are also active with men. Some impoverished areas in North America might include youth ministry (volunteers, not necessarily directors), catechesis of children, sacristans and related ministries (I mean adult men, not male children and youth active as altar servers), to name a few. I don’t think men are as bothered by sharing ministry with women. In fact, husband-wife combinations–not to mention father-son duos–might be a welcome development.
For deeper examination, an English translation of the 2007 document from the Aparecida Conference.