The divorced take place and a role in the church, even those who They cannot receive communion. As everyone can and should pray, attend Mass, Christian educate their children, participate in prayer groups, training, social assistance, catechesis, etc. Communion is important, but it is not the only way to participate in the life of the church.
In dealing with the divorced, we must do so in the context of all the faithful and the reality of the situation of each one. We cannot forget, for example, the offending so many spouses who, once separated in their marriage, have remained faithful to the conjugal bond. No one would think that they have been victims of the doctrine, nor that they should seek someone to remake their lives.
Defending the indissolubility of marriage and seeking the approach of the divorced to the church are not alternative issues, but both demands of the church's mission.
I think a time of family crisis is very important to help understand marriage indissolubility, and to help live fidelity. And that the necessary mercy for the divorced remarried, do not contradict the mercy with the separated faithful to the bond, or undermine the stability of marriages in crisis. And that the promotion of marital stability does not mean the exclusion of divorced people. This is one of the challenges you will have at the next synod.
Some media seek to convey the message that the church is going toward approval of divorce or, which is the same, to open access to communion to all divorced. This, in addition to not being true, gives rise to a very serious problem, and not just because it creates false expectations. There are no magic solutions to the issue.
Take care not to simplify such complex issues. The church seeks a pastoral care for the divorced who is in perfect harmony with their general marriage pastoral, which calls for, and is demanded, the effort to bring the marriage forward. If consider the divorce superficially, what face are we going to ask the married to take care of their marriage?
Whoever seeks pastoral solutions that deny the doctrine, would be creating great new pastoral problems. In the name of mercy with the divorced and remarried, we would aggravate the earthquake that the family suffers in our days.
The Great Pastoral challenge we have does not lie in getting the Communion with the divorced at any price (blessed are the cases that can be solved, either by means of an authentic nullity or by way of abstention from marital life), but is threefold: how to help young people want to marry and marry with the appropriate disposition is, that their marriages are valid; for marriages to last a lifetime and the approach to God of the divorced, approach that for each person implies a path that touches each one to travel.

 Divorcees who have not formed a new partner have no problem in communion (they must meet the same conditions as other faithful). It is understood that we refer to his wife/or in a canonical marriage (which is commonly called "Married by the Church").