May 26, 2014 - Pope Francis’ in-flight press conference from the Holy Land:
Q. You have become a spiritual leader, and also a political leader, and you are raising many expectations, both within the Church and in the international community. Within the Church, for example, what is going to happen with communion to the divorced and remarried, and in the international community, this mediation with which you surprised the world, for which this meeting will take place in the Vatican… My question is whether you are afraid of failure, after having raised so many expectations. Aren’t you afraid of somehow failing? Thank you.
Pope Francis: ...thank you for your question about the divorced. The Synod will be on the family, the problem of the family, the treasures of the family, the present situation of the family. The preliminary talk which Cardinal Kasper gave had five chapters: four of them were on the family, the beauty of the family, its theological foundations, and problems facing families; while the fifth chapter dealt with the pastoral issue of separations, declarations of marriage nullity, divorced persons… Part of this issue is that of communion. I have not been happy that so many people – even church people, priests – have said: “Ah, the Synod will be about giving communion to the divorced”, and went straight to that point. I felt as if everything was being reduced to casuistry. No the issue is bigger and wider. Today, as we all know, the family is in crisis, it is in crisis worldwide. Young people don’t want to get married, they don’t get married or they live together. Marriage is in crisis, and so the family is in crisis. I don’t want us to fall into this casuistry of “can we” or “can’t we”? ... So I thank you so much for this question, because it gives me the opportunity to clarify this.
The pastoral problem of the family is complex, very complex. And it has to be looked at case by case. Something Pope Benedict had said on three different occasions about the divorced has been very helpful to me. First, in Valle d’Aosta, another time in Milan, and a the third time in the consistory, the last public consistory which he called for the creation of cardinals. [He said that there is a need] to study the annulment process; to examine the faith with which people enter marriage and to make clear that the divorced are not excommunicated, [even though] they are often treated as if they were. This is something serious: the casuistry of the problem.
The Synod will be on the family: both the rich reality of the family and the problems faced by families. Solutions, annulments, all of this. This problem too, but as part of a larger picture. Now I would like to tell you why the Synod will be on the family: this has been a very powerful spiritual experience for me. During my second year as Pope, Archbishop Eterović, then the Secretary [General] of the Synod, approached me with three themes that the Post-synodal Council had proposed for the forthcoming Synod. The first was very striking, very good: what Jesus Christ brings to contemporary men and women. That was the title, following up on the Synod on evangelization. I agreed, we spoke for bit about changes in the method of the Synod, and at the end, I said: “Let's add something else: what Jesus Christ brings to contemporary men and women and to the family”. Good. Then, when I went to the first meeting of the Post-synodal Council, I saw that the title was there in full, but gradually people were saying: “Yes, yes, “what he brings to the family”, “what Jesus Christ brings to the family”, and so, without realizing it, the Post-synodal commission ended up speaking about the family. I am sure that it was the spirit of the Lord guiding us even to the choice of this title. I am sure of it, because today the family truly needs so many forms of pastoral assistance. Thank you.
Pope Francis: ...thank you for your question about the divorced. The Synod will be on the family, the problem of the family, the treasures of the family, the present situation of the family. The preliminary talk which Cardinal Kasper gave had five chapters: four of them were on the family, the beauty of the family, its theological foundations, and problems facing families; while the fifth chapter dealt with the pastoral issue of separations, declarations of marriage nullity, divorced persons… Part of this issue is that of communion. I have not been happy that so many people – even church people, priests – have said: “Ah, the Synod will be about giving communion to the divorced”, and went straight to that point. I felt as if everything was being reduced to casuistry. No the issue is bigger and wider. Today, as we all know, the family is in crisis, it is in crisis worldwide. Young people don’t want to get married, they don’t get married or they live together. Marriage is in crisis, and so the family is in crisis. I don’t want us to fall into this casuistry of “can we” or “can’t we”? ... So I thank you so much for this question, because it gives me the opportunity to clarify this.
The pastoral problem of the family is complex, very complex. And it has to be looked at case by case. Something Pope Benedict had said on three different occasions about the divorced has been very helpful to me. First, in Valle d’Aosta, another time in Milan, and a the third time in the consistory, the last public consistory which he called for the creation of cardinals. [He said that there is a need] to study the annulment process; to examine the faith with which people enter marriage and to make clear that the divorced are not excommunicated, [even though] they are often treated as if they were. This is something serious: the casuistry of the problem.
The Synod will be on the family: both the rich reality of the family and the problems faced by families. Solutions, annulments, all of this. This problem too, but as part of a larger picture. Now I would like to tell you why the Synod will be on the family: this has been a very powerful spiritual experience for me. During my second year as Pope, Archbishop Eterović, then the Secretary [General] of the Synod, approached me with three themes that the Post-synodal Council had proposed for the forthcoming Synod. The first was very striking, very good: what Jesus Christ brings to contemporary men and women. That was the title, following up on the Synod on evangelization. I agreed, we spoke for bit about changes in the method of the Synod, and at the end, I said: “Let's add something else: what Jesus Christ brings to contemporary men and women and to the family”. Good. Then, when I went to the first meeting of the Post-synodal Council, I saw that the title was there in full, but gradually people were saying: “Yes, yes, “what he brings to the family”, “what Jesus Christ brings to the family”, and so, without realizing it, the Post-synodal commission ended up speaking about the family. I am sure that it was the spirit of the Lord guiding us even to the choice of this title. I am sure of it, because today the family truly needs so many forms of pastoral assistance. Thank you.
June 5, 2014 - Pope Francis' Homily at Casa Santa Marta:
...Uniformity, rigidity – these are hard. They do not have the freedom that the Holy Spirit gives. They confuse the Gospel that Jesus preached, with their doctrine of equality. Christ never wanted His Church to be so rigid – never – and such as these, because of their attitude, do not enter the Church. They call themselves Christians, Catholics, but their attitude drives them away from the Church...
June 13, 2014 – Pope Francis’ interview with La Vanguardia:
...The three religions, we have our fundamentalist groups, small in relation to all the rest…. A fundamentalist group, although it may not kill anyone, although it may not strike anyone, is violent. The mental structure of fundamentalists is violence in the name of God.
July 13, 2014 - Pope Francis’ Interview with Scalfari:
Scalfari: It may be the case, however, that some last-minute repentance in life is out of self-interest. It may be an unconscious act, interested in securing a place in a possible afterlife. In such cases, mercy may end up in a trap."
Pope Francis: We do not judge, but the Lord knows and judges. His mercy is infinite but will never fall into a trap. If repentance is not genuine, mercy cannot carry out its role of redemption.
Scalfari: Nonetheless, Holy Father, you have mentioned on several occasions that God has endowed us with free will. You know that if we choose evil, our religion does not exercise mercy towards us. But there is one point I feel compelled to emphasize: our conscious is free and autonomous. We can, in complete good faith, do evil, convinced, however, that good will come from this evil. In cases like this, which occur frequently, what is the attitude of Christians?
Pope Francis: Our conscience is free. If we choose evil because we are sure heavenly good will come from it, our intentions and their consequences will be taken into account. We cannot say anything more because we do not know anything more. It is the Lord who establishes his law and not his creatures. We only know this because it is Christ who told us that the Father knows the creatures that he has created and nothing is a mystery to him. Moreover, the Book of Job examines this topic in depth. Do you remember that we talked about it? We should examine in depth the wisdom books of the Bible as well as the Gospel when it speaks about Judas Iscariot. They are underlying themes of our theology.
Scalfari: As well as of modern culture, which you wish to fully understand and to which you wish to compare yourself.
Pope Francis: It's true that this is a major point of Vatican II, and we will have to deal with it as soon as possible.
July 13, 2014 - Fr. Lombari, the pope’s spokesman, said of this Scalfari interview of July 13, 2014:
... as it occurred in a previous and similar circumstance, it is important to note that the words "in quotations" that Mr. Scalfari attributes to the pope come from the expert journalist Scalfari's own memory of what the pope said and are not an exact transcription of a recording nor a review of such a transcript by the pope himself to whom the words are attributed. We should not or must not, therefore, speak in any way, shape, or form of an interview in the normal use of the word, as if there had been a series of questions and answers that faithfully and exactly reflect the precise thoughts of the one being interviewed. It is safe to say, however, that the overall theme of the article captures the spirit of the conversation between the Holy Father and Mr. Scalfari, while, at the same time, strongly restating what was said about the previous "interview" that appeared in La Repubblica: the individual expressions that were used and the manner in which they have been reported cannot be safely attributed to the pope.
http://www.lastampa.it/2014/07/13/vaticaninsider/eng/the-vatican/the-popes-conversation-with-scalfari-and-the-words-francis-never-pronounced-lHgw1pOrzUROo4wtkAROEL/pagina.html
http://www.lastampa.it/2014/07/13/vaticaninsider/eng/the-vatican/the-popes-conversation-with-scalfari-and-the-words-francis-never-pronounced-lHgw1pOrzUROo4wtkAROEL/pagina.html
August 12, 2014 – Pope Francis’ niece, Maria Ines Narvaja (Bergolgio), speaks of how the pope treated her divorce and remarried, in an interview:
Q. So could you not tell if your uncle was to the left or right?
A. … he is theologically more conservative, but pastorally he is more progressive.
Q. Did he celebrate your marriage?
A. No; he is very sparing, very reserved on these occasions. Depending on the case, he decided with much freedom. I married my husband first civilly and only after 4 years, in the Church. Because he was handling submitting the annulment and the sentence did not come, so I had to wait those four years; all that time he was like a great father to me and I really appreciate it. There are two things my uncle has: first an impressive memory and the other is that he listens much, but does not judge, and never tells you what you have to do. I remember when I told him I could not wait for a marriage in the Church, which was already a great [wait], and that I was getting married civilly; he replied to me, "that is the best news you've given me."
Q. The issue of giving the Eucharist to divorced and remarried, is much discussed today in the Church. What do you think that the pope will decide?
A. I think he will obey the decision of the synod. In Evangelii Gaudium he states that the Eucharist is not a prize-- it is food for the pilgrim. I have spoken with him about it at length, given my personal situation. Those who receive communion are not receiving a certificate of good conduct. And perhaps you have to review a little the theme of individual responsibilities, but not only for the divorced, but also for those who judge others; all who receive communion are sinners, and there are some sins that involve harm to others and others are simply mistakes; perhaps a revision in this sense would have to be made.
October 5, 2014 Extraordinary Synod on the Family Opens.
October 6, 2014 - Pope Francis’ Opening Synod Speech:
...One general and basic condition is this: speaking honestly. Let no one say: “I cannot say this, they will think this or this of me...”. It is necessary to say with parrhesia all that one feels. After the last Consistory (February 2014), in which the family was discussed, a Cardinal wrote to me, saying: what a shame that several Cardinals did not have the courage to say certain things out of respect for the Pope, perhaps believing that the Pope might think something else. This is not good, this is not synodality, because it is necessary to say all that, in the Lord, one feels the need to say: without polite deference, without hesitation. And, at the same time, one must listen with humility and welcome, with an open heart, what your brothers say. Synodality is exercised with these two approaches. For this reason I ask of you, please, to employ these approaches as brothers in the Lord: speaking with parrhesia and listening with humility. And do so with great tranquility and peace, so that the Synod may always unfold cum Petro et sub Petro, and the presence of the Pope is a guarantee for all and a safeguard of the faith….
October 6, 2014 - Synod Relator General, Cardinal Erdő’s “Relatio ante disceptatationem”:
d) The Pastoral Care of Divorced and Remarried Persons
First of all, among the great number of pastoral challenges keenly felt today is that of divorced and civilly remarried persons (see Familiaris consortio, 84). Indeed, in some countries this problem is not present, due to the fact that civil marriages do not exist. In other countries, the percentage of divorced and remarried tends to decrease because of the unwillingness to contract a new marriage — even civil one — after the failure of the first marriage. The responses to the questions show that this problem has different nuances in different regions of the world (cf. Instrumentum laboris, 98-100).
In light of what has already been said, the situation does not put in question Christ’s words (cf. Mt 19:3-12) or the truth of the indissolubility of marriage (cf. Denzinger – Hünermann, 1327, 1797, 1807; Gaudium et spes, 49) or even maintain that these are no longer in force. Furthermore, it would be misleading to concentrate only on the question of the reception of the sacraments. The answer, then, can be sought in a more comprehensive pastoral care of the young and those in marriage preparation. An intensive pastoral care programme on marriage and the family is also needed, especially for those in crisis situations….
October 10, 2014 Cardinal Baldisierri reportedly intercepts copies of Remaining in the Truth of Christ
“Remaining in the Truth of Christ,” a book by several cardinals and scholars reaffirming Catholic teaching on marriage and the family, was mailed to all the synod fathers in the Paul VI Hall, where the meeting was taking place. A furious Cardinal Lorenzo Baldisseri, reportedly ordered they be intercepted because they would “interfere with the synod.”
According to revelations by Edward Pentin, Cardinal Baldisseri wanted the books confiscated altogether, but when he was advised that this would be illegal, he delayed the books’ delivery, allowing them to be delivered to the mailboxes for at most two days at the end of the synod, thereby making the book’s possible influence on the debates unlikely if not impossible. Some synod staff and others believe the copies never retrieved at the end were thrown away, probably as many as one hundred copies.
October 13, 2014 – Pope Francis' Homily at Casa Santa Marta:
Why were these Doctors of the Law unable to understand the signs of the times? Why did they demand an extraordinary sign (which Jesus later gave to them), why they did not understand? First of all, because they were closed. They were closed within their system, they had perfectly systemized the law, it was a masterpiece. Every Jews knew what they could do and what they could not do, how far they could go. It was all systemized. And they were safe there.
They did not understand that God is the God of surprises, that God is always new; He never denies himself, never says that what He said was wrong, never, but He always surprises us. They did not understand this and they closed themselves within that system that was created with the best of intentions and asked Jesus: 'But, give us a sign'. And they did not understand the many signs that Jesus did give them and which indicated that the time was ripe. Closure! Second, they had forgotten that they were a people on a journey. On a path! And when we set out on a journey, when we are on our path, we always encounter new things, things we did not know.
October 13, 2014 – Extraordinary Synod Midterm “Relatio post disceptatationem”:
20. Realizing the need, therefore, for spiritual discernment with regard to cohabitation, civil marriages and divorced and remarried persons, it is the task of the Church to recognize those seeds of the Word that have spread beyond its visible and sacramental boundaries. Following the expansive gaze of Christ, whose light illuminates every man (cf. Jn 1,9; cf. Gaudium et Spes, 22), the Church turns respectfully to those who participate in her life in an incomplete and imperfect way, appreciating the positive values they contain rather than their limitations and shortcomings.
22. In this respect, a new dimension of today’s family pastoral consists of accepting the reality of civil marriage and also cohabitation, taking into account the due differences. Indeed, when a union reaches a notable level of stability through a public bond, is characterized by deep affection, responsibility with regard to offspring, and capacity to withstand tests, it may be seen as a germ to be accompanied in development towards the sacrament of marriage.
36. A new element in today’s pastoral activity is a sensitivity to the positive aspects of civilly celebrated marriages and, with obvious differences, cohabitation. While clearly presenting the ideal, the Church needs also to indicate the constructive elements in these situations which do not yet or no longer correspond to that ideal.
36. A new element in today’s pastoral activity is a sensitivity to the positive aspects of civilly celebrated marriages and, with obvious differences, cohabitation. While clearly presenting the ideal, the Church needs also to indicate the constructive elements in these situations which do not yet or no longer correspond to that ideal.
38. ...Simply to live together [cohabitation] is often a choice based on a overall attitude, opposed to anything institutional and definitive, but also in expectation of a more secure existence (a steady job and income)....Furthermore, such unions can display authentic family values or at least an inherent desire for them. Pastoral guidance should always start from these positive aspects.
40. ...the synod fathers felt the urgent need to embark on a new pastoral course based on the present reality of weaknesses within the family, recognizing that couples, more often than not, are more “enduring” situations than freely choosing them.
47. As to the possibility of partaking of the Sacraments of Penance and the Eucharist, some synod fathers argued in favour of the present regulations because of their theological foundation, while others were in favour of a broader outlook with well-defined conditions, when dealing with situations that cannot be resolved without creating new injustices and suffering. For some, access to the sacraments might take place if preceded by a penitential practice — determined by the diocesan bishop — and a clear commitment in favour of the children. This would not be a possibility applied to all, but the fruit of a discernment [...] on a case-by-case basis, according to the law of gradualness, which takes into consideration the distinction between a state of sin, the state of grace and [...] extenuating circumstances.
48. The suggestion of limiting these persons to the practice of “spiritual communion” was questioned by many synod fathers. If spiritual communion is possible, why not allow them to partake in the Sacrament? Consequently, greater theological study was requested, beginning with the links between the Sacrament of Marriage and the Eucharist in relation to [...] Church-Sacrament. Likewise, the moral aspect of the problem requires further consideration, listening to and illuminating the consciences of these persons.
50. Homosexuals have gifts and qualities to offer to the Christian community: are we capable of welcoming these people, guaranteeing to them a fraternal space in our communities? Often they wish to encounter a Church that offers them a welcoming home. Are our communities capable of providing that, accepting and valuing their sexual orientation, without compromising Catholic doctrine on the family and matrimony?
51. The question of homosexuality leads to a serious reflection on how to elaborate realistic paths of affective growth and human and evangelical maturity integrating the sexual dimension: it appears therefore as an important educative challenge.
52. Without denying the moral problems connected to homosexual unions it has to be noted that there are cases in which mutual aid to the point of sacrifice constitutes a precious support in the life of the partners. Furthermore, the Church pays special attention to the children who live with couples of the same sex, emphasizing that the needs and rights of the little ones must always be given priority.
October 18, 2014 – Pope Francis’ Closing Speech Synod:
And since it [the synod] is a journey of human beings, with the consolations there were also moments of desolation, of tensions and temptations, of which a few possibilities could be mentioned:
- One, a temptation to hostile inflexibility, that is, wanting to close oneself within the written word, (the letter) and not allowing oneself to be surprised by God, by the God of surprises, (the spirit); within the law, within the certitude of what we know and not of what we still need to learn and to achieve. From the time of Christ, it is the temptation of the zealous, of the scrupulous, of the solicitous and of the so-called – today – “traditionalists” and also of the intellectuals.
- The temptation to a destructive tendency to goodness [it. buonismo], that in the name of a deceptive mercy binds the wounds without first curing them and treating them; that treats the symptoms and not the causes and the roots. It is the temptation of the “do-gooders,” of the fearful, and also of the so-called “progressives and liberals.”
- The temptation to transform stones into bread to break the long, heavy, and painful fast (cf. Lk 4:1-4); and also to transform the bread into a stone and cast it against the sinners, the weak, and the sick (cf Jn 8:7), that is, to transform it into unbearable burdens (Lk 11:46).
- The temptation to come down off the Cross, to please the people, and not stay there, in order to fulfil the will of the Father; to bow down to a worldly spirit instead of purifying it and bending it to the Spirit of God.
- The temptation to neglect the “depositum fidei” [the deposit of faith], not thinking of themselves as guardians but as owners or masters [of it]; or, on the other hand, the temptation to neglect reality, making use of meticulous language and a language of smoothing to say so many things and to say nothing! They call them “byzantinisms,” I think, these things…
October 23, 2014 – Extraordinary Synod Final Report sections published with simple majority despite failing to reach 2/3 majority required:
25. In considering a pastoral approach towards people who have contracted a civil marriage, who are divorced and remarried or simply living together, the Church has the responsibility of helping them understand the divine pedagogy of grace in their lives and offering them assistance so they can reach the fullness of the God’s plan for them.
41. While continuing to proclaim and foster Christian marriage, the Synod also encourages pastoral discernment of the situations of a great many who no longer live this reality. Entering into pastoral dialogue with these persons is needed to distinguish elements in their lives that can lead to a greater openness to the Gospel of Marriage in its fullness. Pastors ought to identify elements that can foster evangelization and human and spiritual growth. A new element in today’s pastoral activity is a sensitivity to the positive aspects of civilly celebrated marriages and, with obvious differences, cohabitation. While clearly presenting the Christian message, the Church also needs to indicate the constructive elements in these situations that do not yet or no longer correspond to it. [This paragraph reached the required ⅔ of the Fathers (123 votes) by 2 votes, 125-54]
45. The necessity for courageous pastoral choices was particularly evident at the Synod. Strongly reconfirming their faithfulness to the Gospel of the Family and acknowledging that separation and divorce are always wounds that cause deep suffering to the married couple and to their children, the synod fathers felt the urgent need to embark on a new pastoral course based on the present reality of weaknesses within the family, knowing oftentimes that these are more “endured” with suffering than freely chosen. These situations vary because of personal, cultural and socio-economic factors. Therefore, solutions need to be considered in a variety of ways, as suggested by Pope St. John Paul II (cf. Familiaris Consortio, 84).
51. Likewise, those who are divorced and remarried require careful discernment and an accompaniment of great respect. Language or behavior that might make them feel an object of discrimination should be avoided, all the while encouraging them to participate in the life of the community...
51. Likewise, those who are divorced and remarried require careful discernment and an accompaniment of great respect. Language or behavior that might make them feel an object of discrimination should be avoided, all the while encouraging them to participate in the life of the community...
52. The synod fathers also considered the possibility of giving the divorced and remarried access to the Sacraments of Penance and the Eucharist. Various synod fathers insisted on maintaining the present discipline, because of the constitutive relationship between participation in the Eucharist and communion with the Church as well as her teaching on the indissoluble character of marriage. Others proposed a more individualized approach, permitting access in certain situations and with certain well-defined conditions, primarily in irreversible situations and those involving moral obligations towards children who would have to endure unjust suffering. Access to the sacraments might take place if preceded by a penitential practice, determined by the diocesan bishop. The subject needs to be thoroughly examined, bearing in mind the distinction between an objective sinful situation and extenuating circumstances, given that “imputability and responsibility for an action can be diminished or even nullified by ignorance, inadvertence, duress, fear, habit, inordinate attachments, and other psychological or social factors” (Catechism of the Catholic Church, 1735). [This paragraph did not reach the required 2/3 of the Fathers: 104 in favor, 74 against]
53. Some synod fathers maintained that divorced and remarried persons or those living together can have fruitful recourse to a spiritual communion. Others raised the question as to why, then, they cannot have access to sacramental Communion. As a result, the synod fathers requested that further theological study in the matter with a view to making clear the distinctive features of the two forms and their connection with the theology of marriage. [This paragraph did not reach the required 2/3 of the Fathers: 112 in favor, 64 against]
53. Some synod fathers maintained that divorced and remarried persons or those living together can have fruitful recourse to a spiritual communion. Others raised the question as to why, then, they cannot have access to sacramental Communion. As a result, the synod fathers requested that further theological study in the matter with a view to making clear the distinctive features of the two forms and their connection with the theology of marriage. [This paragraph did not reach the required 2/3 of the Fathers: 112 in favor, 64 against]
55. Some families have members who have a homosexual tendency. In this regard, the synod fathers asked themselves what pastoral attention might be appropriate for them in accordance with Church teaching: “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.” Nevertheless, men and women with a homosexual tendency ought to be received with respect and sensitivity. “Every sign of unjust discrimination in their regard should be avoided” (Congregation for the Doctrine of the Faith, Considerations Regarding Proposals to Give Legal Recognition to Unions Between Homosexual Persons, 4). [This paragraph did not reach the required 2/3 of the Fathers: 118 in favor, 62 against]
November 17, 2014 - Pope Emeritus Benedict XVI revises conclusion on communion for the divorced and civilly remarried of his 1972 Essay in the collection of his Opera Omnia following Cardinal Kasper’s citation of the essay in his 2014 consistory address:
1972 Ratzinger Essay Original Conclusion:
Where a first marriage broke up a long time ago and in a mutually irreparable way, and where, conversely, a marriage consequently entered into has proven itself over a longer period as a moral reality and has been filled with the spirit of the faith, especially in the education of the children (so that the destruction of this second marriage would destroy a moral greatness and cause moral harm), the possibility should be granted, in a non-judicial way, based on the testimony of the pastor and church members, for the admission to Communion of those in live in such a second marriage… If in the second marriage moral obligations to the children, to the family, and so also to the woman have arisen, and no similar commitments from the first marriage exist, and if thus for moral reasons the abandonment of the second marriage is inadmissible, and on the other hand practically speaking abstinence presents no real possibility (magnorum est, says Gregory II), the opening up of community in Communion after a period of probation appears to be no less than just and to be fully in line with the Church's tradition: The granting of communio cannot here depend on an act that is either immoral or practically speaking impossible.
2014 Revised Conclusion of the 1972 Ratzinger Essay
...Perhaps, however, it should be emphasized with greater clarity what the pastors and brethren in the faith can do so that they [the divorced and civilly remarried] may truly feel the love of the Church. I think that they should be granted the possibility of participating in ecclesial associations and even of becoming godfathers or godmothers, something that the law does not provide for as of now.
There is another point of view that imposes itself on me. The impossibility of receiving the holy Eucharist is perceived as so painful not last of all because, currently, almost all who participate in the Mass also approach the table of the Lord. In this way the persons affected also appear publicly disqualified as Christians.
I maintain that Saint Paul’s warning about examining oneself and reflecting on the fact that what is at issue is the Body of the Lord should be taken seriously once again: “A person should examine himself, and so eat the bread and drink the cup. For anyone who eats and drinks without discerning the body, eats and drinks judgment on himself” (1 Cor 11:28 f.). A serious self-examination, which might even lead to forgoing communion, would also help us to feel in a new way the greatness of the gift of the Eucharist and would furthermore represent a form of solidarity with divorced and remarried persons.
I would like to add another practical suggestion. In many countries it has become customary for persons who are not able to receive communion (for example, the members of other confessions) to approach the altar with their hands folded over their chests, making it clear that they are not receiving the sacrament but are asking for a blessing, which is given to them as a sign of the love of Christ and of the Church. This form could certainly be chosen also by persons who are living in a second marriage and therefore are not admitted to the Lord’s table. The fact that this would make possible an intense spiritual communion with the Lord, with his whole Body, with the Church, could be a spiritual experience that would strengthen and help them.
December 7, 2014 - Pope Francis’ Interview with La Nacion:
Q. As a Pope you are different because you speak with utmost clarity, you are completely straightforward, you don't use euphemisms and don't beat about the bush, the course of your papacy is extremely clear. Why do you think some sectors are disoriented, why do they say “the ship is without a rudder”, especially after the latest extraordinary synod of bishops on the challenges posed by the family?
Pope Francis: Those expressions strike me as odd. I am not aware of anybody using them. The media quote them. However, until I can ask the people involved "have you said this?" I will have brotherly doubts. In general people don't read about what is going on. Somebody did say to me once, "Of course, of course. Insight is so good for us but we need clearer things". And I answered, "Look, I wrote an encyclical, true enough, it was a big job, and an Apostolic Exhortation. I'm permanently making statements, giving homilies; that´s teaching. That´s what I think, not what the media say that I think. Check it out, it´s very clear. Evangelii Gaudium is very clear".
Pope Francis: Those expressions strike me as odd. I am not aware of anybody using them. The media quote them. However, until I can ask the people involved "have you said this?" I will have brotherly doubts. In general people don't read about what is going on. Somebody did say to me once, "Of course, of course. Insight is so good for us but we need clearer things". And I answered, "Look, I wrote an encyclical, true enough, it was a big job, and an Apostolic Exhortation. I'm permanently making statements, giving homilies; that´s teaching. That´s what I think, not what the media say that I think. Check it out, it´s very clear. Evangelii Gaudium is very clear".
Q. Some of the media have mentioned that the "honeymoon is over" on account of the divisions that surfaced during the synod...
Pope Francis: It wasn´t a division against the Pope, that is, the Pope was no benchmark. Because the Pope tried to get the ball rolling and to listen to everybody. The fact that in the end my address was accepted with such enthusiasm by the synod fathers shows that the Pope is not the issue, but rather the different pastoral positions are.
Q. Whenever the statu quo changes, which is what happened when you were elected pope, it´s normal to find resistance. Some 20 months later, the resistance seems to have become more evident.
Q. Whenever the statu quo changes, which is what happened when you were elected pope, it´s normal to find resistance. Some 20 months later, the resistance seems to have become more evident.
Pope Francis: You said it. Resistance is now evident. And that is a good sign for me, getting the resistance out into the open, no stealthy mumbling when there is disagreement. It´s healthy to get things out into the open, it´s very healthy.
Q. Do you believe resistance is connected with your cleansing efforts, with the in-house restructuring of the Roman Curia?
Pope Francis: To me, resistance means different points of view, not something dirty. It is connected to some decisions I may occasionally take, I will concede that. Of course, some decisions are more of the economic type, and others are more pastoral.
Q. Do you believe resistance is connected with your cleansing efforts, with the in-house restructuring of the Roman Curia?
Pope Francis: To me, resistance means different points of view, not something dirty. It is connected to some decisions I may occasionally take, I will concede that. Of course, some decisions are more of the economic type, and others are more pastoral.
Q. A conservative sector in the US thinks that you removed the North American cardinal Raymond Leo Burke from the Supreme Tribunal of the Apostolic Signatura because he was the leader of a group that resisted changes of any type in the synod of bishops.. Is it true?
Pope Francis: One day Cardinal Burke asked me what he would be doing as he had still not been confirmed in his position, in the legal sector, but rather had been confirmed "donec alitur provideatur". And I answered "Give me some time because we are thinking of a legal restructuring of the G9". I told him nothing had been done about it yet and that it was being considered. After that the issue of the Order of Malta cropped up and we needed a smart American who would know how to get around and I thought of him for that position. I suggested this to him long before the synod. I said to him
Pope Francis: One day Cardinal Burke asked me what he would be doing as he had still not been confirmed in his position, in the legal sector, but rather had been confirmed "donec alitur provideatur". And I answered "Give me some time because we are thinking of a legal restructuring of the G9". I told him nothing had been done about it yet and that it was being considered. After that the issue of the Order of Malta cropped up and we needed a smart American who would know how to get around and I thought of him for that position. I suggested this to him long before the synod. I said to him
Pope Francis: This will take place after the synod because I want you to participate in the synod as Dicastery Head". As the chaplain of Malta he wouldn't have been able to be present. He thanked me in very good terms and accepted my offer, I even think he liked it. Because he is a man that gets around a lot, he does a lot of travelling and would surely be busy there. It is therefore not true that I removed him because of how he had behaved in the synod.
Q. The recent extraordinary synod of bishops on the family allowed two different visions of the Church to surface, one sector open to debate and the other one refusing to hear anything about it. Is this the case, what do you think?
Pope Francis: I wouldn’t say that´s quite so... True enough, if you wish to simplify in order to explain things, we might say that there were a few more on this side, or on the other side. What we benefitted from was the synodal process, which is no parliamentarian process but rather a protected space where the Holy Spirit may endeavor. Two clear qualities are needed: courage to speak and humbleness to listen. And that worked very well. There are, indeed, positions more inclined this way or that way, but in the pursuit of truth. You could ask me "are there any that are completely stubborn and won't move from their positions?". Yes, there surely are. But that is not my concern. It’s a question of praying for the Holy Spirit to convert them, if any. The prevailing feeling was a brotherly one, trying to find a way to tackle the family's pastoral issues. The family is so beaten up, young people don´t get married. What's the problem? When they finally come to get married, having already moved in together, we think it´s enough to offer them three talks to get them ready for marriage. But it´s not enough because the great majority are unaware of the meaning of a lifetime commitment. Benedict said it twice in his last year, that we should take this into account in order to grant nullity, each person's faith at the time of getting married. Was it something general, though understanding perfectly well what marriage is about, understanding it enough to convey it to another person? That's something we need to look into in depth, to analyze how we can help...
A few days ago, a couple who are living together came to tell me that they were getting married. I said: "Good. Are you ready for it?" And their answer was: "Yes, now we are looking for a church which suits my dress best", the girl said. "Yes, right now we're in the middle of all the preparations -the invitations, souvenirs and all the rest", the boy echoed. "There´s also the issue of the party, we cannot make up our minds because we don't want the reception to be hosted too far from the church. And then there's the other issue, our best man and maid of honour are divorced, same as my parents, so we can't have both of them together". All these issues are about the ceremony! Indeed, getting married should be celebrated, because you need courage to get married and that should be commended. However, neither of them made any comment at all on what this meant to them, the fact that it was a lifetime commitment. What do I mean? That for a great many people getting married is just a social event. The religious element doesn´t surface in the least. So how can the church step in and help? If they are not ready, do we slam the door in their face? It is no minor issue.
Q. Conservative sectors, specially in the United States, fear that the traditional doctrine will collapse, they say the synod caused confusion because though it did mention the "positive nuances" of living together, and gay couples were mentioned in the draft, although the bishops then backed off..
Pope Francis: The synod was a process; the opinion of a synodal father was just that, the opinion of a synodal father; and a first draft was merely a first draft meant to record it all. Nobody mentioned homosexual marriage at the synod, it did not cross our minds. What we did talk about was of how a family with a homosexual child, whether a son or a daughter, goes about educating that child, how the family bears up, how to help that family to deal with that somewhat unusual situation. That is to say, the synod addressed the family and the homosexual persons in relation to their families, because we come across this reality all the time in the confessional: a father and a mother whose son or daughter is in that situation. This happened to me several times in Buenos Aires. We have to find a way to help that father or that mother to stand by their son or daughter. That´s what the synod addressed. That´s why someone mentioned positive factors in the first draft. But this was just a draft.
Q. Some people fear that the traditional doctrine shall collapse...
Pope Francis: You know, some people are always afraid because they don't read things properly, or they read some news in a newspaper, an article, and they don't read what the synod decided, what was published. What was worthwhile about the synod? The post synodal connection and the Pope's address. That is definitive, but it will eventually become relative and provisional, turning into a "guideline" for the next synod. I think some fathers made a mistake when they talked to the media. We decided that each one of us would grant as many interviews as he liked, with total freedom, no censorship was imposed. We chose transparency. Why did we choose briefings or not? For two reasons: in the first place because written presentations were handed over first and we might find something in them, or nothing at all, or they changed things and thus were not the real thing. In the second place, to protect that person. And this is what really matters to me. If this were a Parliament, we would have to account to our principal, i.e. the local church. But this is not a Parliament and this man must be free to speak up without having to keep anything to himself, though nobody needs to know that he said this or the other. Disclosing what was said is OK, that´s why in the briefing we explained that we had said this, that or the other. Different bishops who had different approaches, but we will all move on together. We had to protect our work so that the Holy Spirit might move forward. I am not afraid.
Q. Afraid of what?
Pope Francis: Afraid of following this trail, the road of the synod. I am not afraid because it is the road that God has asked us to follow. More so, the Pope is the ultimate guarantor, the Pope is there to care for the process. We must move forward. In my last address I said something interesting, I pointed out that we had not addressed any part of the doctrine of the Church concerning marriage. In the case of divorcees who have remarried, we posed the question, what do we do with them? What door can we allow them to open? This was a pastoral concern: will we allow them to go to Communion? Communion alone is no solution. The solution is integration. They have not been excommunicated, true. But they cannot be godfathers to any child being baptized, mass readings are not for divorcees, they cannot give communion, they cannot teach Sunday school, there are about seven things that they cannot do, I have the list over there. Come on! If I disclose any of this it will seem that they have been excommunicated in fact! Thus, let us open the doors a bit more. Why can't they be godfathers and godmothers? "No, no, no, what testimony will they be giving their godson?". The testimony of a man and a woman saying "my dear, I made a mistake, I was wrong here, but I believe our Lord loves me, I want to follow God, I was not defeated by sin, I want to move on". Anything more Christian than that? And what if one of the political crooks among us, corrupt people, ate chosen to be somebody´s godfather. If they are properly wedded by the Church, would we accept them? What kind of testimony will they give to their godson? A testimony of corruption? Things need to change, our standards need to change.
Q. What do you think about the solution put forward by the German cardinal Walter Kasper?
Pope Francis: Kasper’s address to the cardinals last February included five chapters, four of them are a jewel, about the purpose of marriage, open, in depth. The fifth is the question of what do we do with divorcees who have remarried; they are part of our congregation after all. Kasper’s hypothesis is not his own. Let’s look into that. What happened? Some theologians feared such assumptions and that is keeping our heads down. Kasper urged us to seek hypothesis, i.e., he made the first move. And some panicked. And went as far as to say: Communion, never. Only spiritual Communion. And tell me, don’t we need the grace of God to receive spiritual communion? That’s why spiritual communion obtained the fewest votes in the relatio synodi, because nobody was in agreement. Those for it, because there’s not much to it, voted against it; and those who are not for it and would rather go for the other one, because it’s not worth it.
http://www.lanacion.com.ar/1750350-pope-francis-god-has-bestowed-on-me-a-healthy-dose-of-unawareness (part 1)
December 9, 2014 - Vatican requests dioceses collect responses to another family survey ahead of the second synod
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?...
36. How can the identification of shared pastoral guidelines be fostered at the level of the particular Church? In this regard, how can a dialogue be developed among the various particular Churches cum Petro and sub Petro?
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). What are the prospects in such a case? What is possible? What suggestions can be offered to resolve forms of undue or unnecessary impediments?
36. How can the identification of shared pastoral guidelines be fostered at the level of the particular Church? In this regard, how can a dialogue be developed among the various particular Churches cum Petro and sub Petro?
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). What are the prospects in such a case? What is possible? What suggestions can be offered to resolve forms of undue or unnecessary impediments?
40. How can the Christian community give pastoral attention to families with persons with homosexual tendencies? What are the responses that, in light of cultural sensitivities, are considered to be most appropriate? While avoiding any unjust discrimination, how can such persons receive pastoral care in these situations in light of the Gospel? How can God’s will be proposed to them in their situation?
December 15, 2014 - Pope Francis' Homily at Casa Santa Marta:
This is the drama of the hypocrisy of this people. And Jesus never negotiates His heart of the Son of the Father, but He was so open to the people, seeking paths to help them. ‘But this can’t be done; our discipline, our doctrine say this can’t be done!’ they say. ‘Why do your disciples eat grain in the fields, when they travel, on the day of the Sabbath? It can’t be done!’ They were so rigid in their discipline: ‘No, the discipline can’t be touched, it’s sacred….But some of you might remember...when Pius XII changed the discipline [on the hour of fasting before receiving communion]: ‘Ah, heresy! No! He touched the discipline of the Church.’ So many Pharisees were scandalized. So many. Because Pius XII had acted like Jesus: he saw the need of the people…. And these Pharisees [spoke about] ‘our discipline’ – rigid on the outside, but, as Jesus said of them, ‘rotting in the heart,’ weak, weak to the point of rottenness. Gloomy in the heart… Even our life can become like that, even our life. And sometimes, I confess something to you, when I have seen a Christian, a Christian of that kind, with a weak heart, not firm, not fixed on the rock—Jesus – and with such rigidness on the outside, I ask the Lord: ‘But Lord, throw a banana peel in front of them, so that they will take a good fall, and feel shame that they are sinners, and so encounter You, [and realize] that You are the Saviour...“But the simple people do not err, [despite the words of these doctors of the law], because the people know, they [the doctors of the law] have a certain ‘flair’ for the faith…Never to condemn, never to condemn. If you have wanted to condemn, you condemn yourself, who has some reason, eh?....
January 29, 2015 - Cardinal Baldisierri comments on Pope Francis’ role in the synod:
Cardinal Baldisierri: “The pope presided over all of the council meetings of the secretariat. He presides. I am the secretary. The documents were all seen and approved by the Pope, with the approval of his presence…Even the documents during the [Extraordinary] Synod, such as the Relatio ante disceptatationem [the preliminary report], the Relatio post disceptationem [midterm report], and the Relatio synodi [final report] were seen by him before they were published….It was the Pope’s decision to include the points that did not receive the two-thirds majority.”
Baldisierri says that Pope Francis said: “These three points received an absolute majority. They were therefore not rejected with a ‘no,’ as they received more than 50 percent approval. They are therefore issues that still need to be developed.' We as a Church want a consensus. These texts can be modified, that’s clear. Once there has been further reflection, they can be modified.”
March 15, 2015 - Pope Francis’ Interview with Scalfari:
Scalfari: What happens to that lost soul? Will it be punished? And how?
Pope Francis: there is no punishment, but the annihilation of that soul. All the others will participate in the beatitude of living in the presence of the Father. The souls that are annihilated will not take part in that banquet; with the death of the body their journey is finished.
Regarding this Scalfari interview of March 15, 2015, Fr. Thomas Rosica, English-language assistant to the Holy See Press Office said: “All official, final texts of the Holy Father are found on the Vatican website,” and since they were never published by the Holy See Press Office they “should not be considered official texts.” They were “private discussions that took place and were never recorded by the journalist… Mr. Scalfari reconstructed the interviews from memory.”.
March 13, 2015 – Pope Francis’ Interview with Televisa:
Those of the second union, which are sometimes phenomenal ... whereas the first ones were failures. How are they to be reintegrated? Let them go to church. Then people simplify and say, 'Ah, they’ll give communion to the divorced'. This does not solve anything. What the Church wants is for you to integrate them into the life of the Church. Yet, there are some who say, 'No, I just want to receive communion and that’s all.' A rosette, an honor. No. You have to reintegrate them.
There are seven things, under the current legislation, that people in second marriages cannot do. I do not remember them all, but one is being a godfather. Why? Now, what kind of testimony will he give to his godson? That of saying: 'Look dear, in my life I made a mistake. Now, I'm in this situation. I'm a Catholic. These are the principles. I do this and I'll accompany you.' That's a true testimony. But if he belongs to the mafia, if he's a criminal, someone who has killed people, but is married in the Church, he can be a godfather. These are contradictions. It's necessary to integrate. If they are believers, even if they live in a situation defined as irregular, and they recognize and accept that, and know what the Church thinks of this situation, there’s no impediment.
May 10, 2015 - Pope Francis’ Ghostwriter, Archbishop Fernandez’s Interview with Corriere della Serra:
Q. No doubt, and in a deep and clear way, especially at the beginning. And yet, more recently, there's a certain anxiety. Thing are proceeding more slowly. The reform of the curia seems to be stalled.
Fernandez: The pope goes slow because he wants to be sure that the changes have a deep impact. The slow pace is necessary to ensure the effectiveness of the changes. He knows there are those hoping that the next pope will be turn everything back around. If you go slowly it’s more difficult to turn things back. He makes this clear when he says ‘time is greater than space.’”
Q. When Francis says he will have a short pontificate doesn’t this help his adversaries?
Fernandez: The pope must have his reasons, because he knows very well what he’s doing. He must have an objective that we don’t understand yet. You have to realize that he is aiming at a reform that is irreversible. If one day he should intuit that he’s running out of time and he doesn’t have enough time to do what the Spirit is asking him, you can be sure he will speed up.”
Q. Aren't you worried that his pontificate will quickly be tossed aside after he’s no longer pope?
Fernandez: No, there’s no turning back. If and when Francis is no longer pope, his legacy will remain strong. For example, the pope is convinced that the things he’s already written or said cannot be condemned as an error. Therefore, in the future anyone can repeat those things without fear of being sanctioned. And then the majority of the People of God with their special sense will not easily accept turning back on certain things.”
Q. Don't you see the risk of “two Churches”?
Fernandez: No. There’s a schism when a group of important people share the same sensibilities that reflect those of a vast section of society. Luther and Protestantism came about that way. But now the overwhelming majority of the people are with Francis and they love him. His opponents are weaker than what you think. Not pleasing everyone does not mean provoking a schism.
Q. Do you think a conclave would re-elect Francis today?
Fernandez: I don’t know, possibly not. But it happened, and everything one could image before or after the conclave is not important. The only thing that matters and that’s important is that the voting is done in the conclave, with the special assistance of the Spirit. We believe the Holy Spirit guides the conclave and you cannot contradict the Holy Spirit. If some (cardinals) now have regrets it doesn’t change anything.
June 23, 2015 - Ordinary Synod “Instrumentum Laboris”:
107. Almost everyone agrees that taking care of wounded families and allowing them to experience the infinite mercy of God is fundamental. People differ, however, on the approach to be used. On the one hand, some consider it necessary to encourage those who live in non-marital partnerships to undertake a road of return, leading backward. On the other hand, others support inviting these people to look forward, to leave their prison of anger, disappointment, pain and loneliness and to continue on the road ahead. Of course, others say, the art of accompaniment requires a prudent and merciful discernment process, not to mention an ability to grasp the real diversity in individual situations.
108. Everyone needs to remember that the failure of a marriage is always a defeat for everyone. Consequently, after becoming aware of one’s proper responsibility, each needs to regain trust and hope. Everyone has a need to give and receive mercy. In every case, justice is to be promoted for all parties involved in a failed marriage (spouses and children).
The Church has the duty to ask the spouses who are separated and divorced to conduct themselves with respect and mercy, especially for the good of the children, who should not have to endure further suffering. Some call for the Church to show a similar attitude towards those who have failed in marriage. "From the heart of the Trinity, from the depths of the mystery of God, the great river of mercy wells up and overflows unceasingly. It is a spring that will never run dry, no matter how many people draw from it. Every time someone is in need, he or she can approach it, because the mercy of God never ends" (MV, 25).
108. Everyone needs to remember that the failure of a marriage is always a defeat for everyone. Consequently, after becoming aware of one’s proper responsibility, each needs to regain trust and hope. Everyone has a need to give and receive mercy. In every case, justice is to be promoted for all parties involved in a failed marriage (spouses and children).
The Church has the duty to ask the spouses who are separated and divorced to conduct themselves with respect and mercy, especially for the good of the children, who should not have to endure further suffering. Some call for the Church to show a similar attitude towards those who have failed in marriage. "From the heart of the Trinity, from the depths of the mystery of God, the great river of mercy wells up and overflows unceasingly. It is a spring that will never run dry, no matter how many people draw from it. Every time someone is in need, he or she can approach it, because the mercy of God never ends" (MV, 25).
The Integration of Divorced and Civilly Remarried Persons in the Christian Community
120. (51) Likewise, those who are divorced and remarried require careful discernment and an accompaniment of great respect. Language or behaviour that might make them feel an object of discrimination should be avoided, all the while encouraging them to participate in the life of the community. The Christian community’s care of such persons is not to be considered a weakening of its faith and testimony to the indissolubility of marriage, but, precisely in this way, the community is seen to express its charity.
121. Many parties request that the attention to and the accompaniment of persons who are divorced and civilly remarried take into account the diversity of situations and be geared towards a greater integration of them into the life of the Christian community. Without prejudice to the recommendations made in Familiaris Consortio 84, some suggest that the forms of exclusion currently followed in liturgical and pastoral practice be re-examined as well as those in education and charitable activity. Since these persons are still part of the Church, the aim is to reflect on the opportunity to eliminate these forms of exclusion. Furthermore, to promote a greater integration of these persons into the Christian community, specific attention needs to given to the best interest of their children, given the irreplaceable role parents have in raising their children.
Before integrating persons who are divorced and civilly remarried into pastoral life, some recommend that: pastors duly discern the impossibility of abandoning their situation and the life of faith of the couple in the new relationship; the process be accompanied by raising the sensitivity of the Christian community to receive these persons; and this work be done according to the law of gradualness (cf. FC, 34), while respecting the maturation of consciences.
A Way of Penance
122. (52) The synod fathers also considered the possibility of giving the divorced and remarried access to the Sacraments of Penance and the Eucharist. Various synod fathers insisted on maintaining the present discipline, because of the constitutive relationship between participation in the Eucharist and communion with the Church as well as her teaching on the indissoluble character of marriage. Others proposed a more individualized approach, permitting access in certain situations and with certain well-defined conditions, primarily in irreversible situations and those involving moral obligations towards children who would have to endure unjust suffering. Access to the sacraments might take place if preceded by a penitential practice, determined by the diocesan bishop. The subject needs to be thoroughly examined, bearing in mind the distinction between an objective sinful situation and extenuating circumstances, given that "imputability and responsibility for an action can be diminished or even nullified by ignorance, inadvertence, duress, fear, habit, inordinate attachments, and other psychological or social factors" (CCC, 1735).
123. Concerning the aforementioned subject, a great number agree that a journey of reconciliation or penance, under the auspices of the local bishop, might be undertaken by those who are divorced and civilly remarried, who find themselves in irreversible situations. In reference to Familiaris Consortio, 84, the suggestion was made to follow a process which includes: becoming aware of why the marriage failed and the wounds it caused; due repentance; verification of the possible nullity of the first marriage; a commitment to spiritual communion; and a decision to live in continence.
Others refer to a way of penance, meaning a process of clarifying matters after experiencing a failure and a reorientation which is to be accompanied by a priest who is appointed for this purpose. This process ought to lead the party concerned to an honest judgment of his/her situation. At the same time, the priest himself might come to a sufficient evaluation as to be able to suitably apply the power of binding and loosing to the situation.
In order to examine thoroughly the objective situation of sin and the moral culpability of the parties, some suggest considering The Letter to the Bishops of the Catholic Church concerning the Reception of Holy Communion by the Divorced and Remarried Members of the Faithful of the Congregation for the Doctrine of the Faith (4 September 1994) and The Declaration concerning the Admission to Holy Communion of the Faithful who are Divorced and Remarried of the Pontifical Council for Legislative Texts (24 June 2000).
Spiritual Participation in Church Communion
124. (53) Some synod fathers maintained that divorced and remarried persons or those living together can have fruitful recourse to a spiritual communion. Others raised the question as to why, then, they cannot have access to sacramental Communion. As a result, the synod fathers requested that further theological study in the matter with a view to making clear the distinctive features of the two forms and their connection with the theology of marriage.
125. The Church’s work of incorporating her members in Christ, begun in Baptism — even in the case of those who are divorced and civilly remarried — takes place in stages through a continual conversion. In this process people are invited in different ways to conform their lives to the Lord Jesus, who, with his grace, sustains them in ecclesial communion. In reference again to Familiaris Consortio, 84, the recommended forms of participation are: listening to the Word of God, participation in the celebration of the Eucharist, perseverance in prayer, works of charity, initiatives in the community fostering justice, the formation of children in the faith and a spirit of penance, all of which are supported by the Church’s prayer and kindhearted witness. The fruit of this participation is the communion of believers with the whole community, which is an expression of being incorporated into the Church as the Body of Christ. It is important to remember that spiritual communion, which presupposes conversion and the state of grace, is connected to sacramental communion.
120. (51) Likewise, those who are divorced and remarried require careful discernment and an accompaniment of great respect. Language or behaviour that might make them feel an object of discrimination should be avoided, all the while encouraging them to participate in the life of the community. The Christian community’s care of such persons is not to be considered a weakening of its faith and testimony to the indissolubility of marriage, but, precisely in this way, the community is seen to express its charity.
121. Many parties request that the attention to and the accompaniment of persons who are divorced and civilly remarried take into account the diversity of situations and be geared towards a greater integration of them into the life of the Christian community. Without prejudice to the recommendations made in Familiaris Consortio 84, some suggest that the forms of exclusion currently followed in liturgical and pastoral practice be re-examined as well as those in education and charitable activity. Since these persons are still part of the Church, the aim is to reflect on the opportunity to eliminate these forms of exclusion. Furthermore, to promote a greater integration of these persons into the Christian community, specific attention needs to given to the best interest of their children, given the irreplaceable role parents have in raising their children.
Before integrating persons who are divorced and civilly remarried into pastoral life, some recommend that: pastors duly discern the impossibility of abandoning their situation and the life of faith of the couple in the new relationship; the process be accompanied by raising the sensitivity of the Christian community to receive these persons; and this work be done according to the law of gradualness (cf. FC, 34), while respecting the maturation of consciences.
A Way of Penance
122. (52) The synod fathers also considered the possibility of giving the divorced and remarried access to the Sacraments of Penance and the Eucharist. Various synod fathers insisted on maintaining the present discipline, because of the constitutive relationship between participation in the Eucharist and communion with the Church as well as her teaching on the indissoluble character of marriage. Others proposed a more individualized approach, permitting access in certain situations and with certain well-defined conditions, primarily in irreversible situations and those involving moral obligations towards children who would have to endure unjust suffering. Access to the sacraments might take place if preceded by a penitential practice, determined by the diocesan bishop. The subject needs to be thoroughly examined, bearing in mind the distinction between an objective sinful situation and extenuating circumstances, given that "imputability and responsibility for an action can be diminished or even nullified by ignorance, inadvertence, duress, fear, habit, inordinate attachments, and other psychological or social factors" (CCC, 1735).
123. Concerning the aforementioned subject, a great number agree that a journey of reconciliation or penance, under the auspices of the local bishop, might be undertaken by those who are divorced and civilly remarried, who find themselves in irreversible situations. In reference to Familiaris Consortio, 84, the suggestion was made to follow a process which includes: becoming aware of why the marriage failed and the wounds it caused; due repentance; verification of the possible nullity of the first marriage; a commitment to spiritual communion; and a decision to live in continence.
Others refer to a way of penance, meaning a process of clarifying matters after experiencing a failure and a reorientation which is to be accompanied by a priest who is appointed for this purpose. This process ought to lead the party concerned to an honest judgment of his/her situation. At the same time, the priest himself might come to a sufficient evaluation as to be able to suitably apply the power of binding and loosing to the situation.
In order to examine thoroughly the objective situation of sin and the moral culpability of the parties, some suggest considering The Letter to the Bishops of the Catholic Church concerning the Reception of Holy Communion by the Divorced and Remarried Members of the Faithful of the Congregation for the Doctrine of the Faith (4 September 1994) and The Declaration concerning the Admission to Holy Communion of the Faithful who are Divorced and Remarried of the Pontifical Council for Legislative Texts (24 June 2000).
Spiritual Participation in Church Communion
124. (53) Some synod fathers maintained that divorced and remarried persons or those living together can have fruitful recourse to a spiritual communion. Others raised the question as to why, then, they cannot have access to sacramental Communion. As a result, the synod fathers requested that further theological study in the matter with a view to making clear the distinctive features of the two forms and their connection with the theology of marriage.
125. The Church’s work of incorporating her members in Christ, begun in Baptism — even in the case of those who are divorced and civilly remarried — takes place in stages through a continual conversion. In this process people are invited in different ways to conform their lives to the Lord Jesus, who, with his grace, sustains them in ecclesial communion. In reference again to Familiaris Consortio, 84, the recommended forms of participation are: listening to the Word of God, participation in the celebration of the Eucharist, perseverance in prayer, works of charity, initiatives in the community fostering justice, the formation of children in the faith and a spirit of penance, all of which are supported by the Church’s prayer and kindhearted witness. The fruit of this participation is the communion of believers with the whole community, which is an expression of being incorporated into the Church as the Body of Christ. It is important to remember that spiritual communion, which presupposes conversion and the state of grace, is connected to sacramental communion.
137. In relation to the rich content of Humanae Vitae and the issues it treats, two principal points emerge which always need to be brought together. One element is the role of conscience as understood to be God's voice resounding in the human heart which is trained to listen. The other is an objective moral norm which does not permit considering the act of generation a reality to be decided arbitrarily, irrespective of the divine plan of human procreation. A person’s over-emphasizing the subjective aspect runs the risk of easily making selfish choices. An over-emphasis on the other results in seeing the moral norm as an insupportable burden and unresponsive to a person’s needs and resources. Combining the two, under the regular guidance of a competent spiritual guide, will help married people make choices which are humanly fulfilling and ones which conform to God’s will.
June 24, 2015 - Pope Francis’ General Audience:
Around us we find various families in so-called irregular situations — I don’t really like this word — and it causes us to wonder. How do we help them? How do we accompany them? How do we accompany them so that the children aren’t taken hostage by either dad or mom?
August 5, 2015 - Pope Francis’ General Audience:
After speaking the last time about families wounded due to misunderstandings between spouses, today I would like to focus our attention on another reality: how to take care of those who, after an irreversible failure of their matrimonial bond, have entered into a new union.
The Church is fully aware that such a situation is contrary to the Christian Sacrament. However, her gaze as a teacher always draws from a mother’s heart; a heart which, enlivened by the Holy Spirit, always seeks the good and the salvation of the people. This is why she feels obliged, “for the sake of truth”, to “exercise careful discernment of situations”. This is how St John Paul II expressed it in the Apostolic Exhortation Familiaris Consortio (n. 84), giving as an example the difference between one subjected to separation compared to one who has caused it. This discernment has to be made....
The Church is fully aware that such a situation is contrary to the Christian Sacrament. However, her gaze as a teacher always draws from a mother’s heart; a heart which, enlivened by the Holy Spirit, always seeks the good and the salvation of the people. This is why she feels obliged, “for the sake of truth”, to “exercise careful discernment of situations”. This is how St John Paul II expressed it in the Apostolic Exhortation Familiaris Consortio (n. 84), giving as an example the difference between one subjected to separation compared to one who has caused it. This discernment has to be made....
For this reason it is important that the style of the community, its language, its attitudes, always be attentive to people, starting with the little ones. They are the ones who suffer the most in these situations. After all, how can we encourage these parents to do everything possible to raise their children in the Christian life, to give them an example of committed and exercised faith, if we keep them at arm’s length from the life of the community, as if they are excommunicated? We must act in a way so as not to add even more to the burdens which the children in these situations already feel they have to bear! Unfortunately, the number of these children and youth is really large….
Thanks to the in-depth analysis performed by Pastors, led and guided by my Predecessors, the awareness has truly grown that it is necessary to have a fraternal and attentive welcome, in love and in truth, of the baptized who have established a new relationship of cohabitation after the failure of the marital sacrament; in fact, these persons are by no means excommunicated — they are not excommunicated! — and they should absolutely not be treated as such: they are still a part of the Church.
August 15, 2015 – Pope Francis releases “Mitis Iudex” to remove the second decree of nullity requirement, and create an expedited annulment process overseen by the local bishop:
September 15, 2015 - Pope Francis' Homily at Casa Santa Marta:
Our Mother Mary and our Mother Church know how to caress their children and show tenderness. To think of the Church without that motherly feeling is to think of a rigid association, an association without human warmth, an orphan...When this motherhood is lacking all that remains is rigidity, discipline and people do not know how to smile.
September 28, 2015 – Pope Francis’ in-flight press conference from the USA
Q. You obviously cannot anticipate the debate of the synod fathers, but we would like to know if in your heart as a pastor, you really want a solution for the divorced and remarried. …
Pope Francis: …[the] Motu Proprio facilitates the process and the time it takes, but it’s not a divorce because marriage is indissoluble when it is a sacrament, and this the church cannot change. It’s doctrine, it’s an indissoluble sacrament. The legal process is to prove that what seemed to be a sacrament was not [in fact] a sacrament….
As far as the question of second marriages is concerned—that is the divorcees who enter a new union, read what is in the Working Document [Instrumentum Laboris]. It seems a bit simplistic to me to me to say that in the synod the solution for these people is that they be able to go to communion. But that’s not the only solution. The Working Document proposes a lot more. The problem of the new unions of divorcees isn’t the only problem. In the Working Document there are many [issues], for example: young people don’t get married, they don’t want to get married...
But I like that you asked the question about “Catholic divorce.” This doesn’t exist. If it wasn’t a marriage, then nullity [is granted], but if it was then it’s indissoluble. This is clear.
September 29, 2015 - Filial Appeal submitted to Pope Francis from nearly 800,000 Catholic faithful, including 201 cardinals, archbishops and bishops:
Your Holiness, in light of information published on the last Synod, we note with anguish that, for millions of faithful Catholics, the beacon seems to have dimmed in face of the onslaught of lifestyles spread by anti-Christian lobbies. In fact we see widespread confusion arising from the possibility that a breach has opened within the Church that would accept adultery—by permitting divorced and then civilly remarried Catholics to receive Holy Communion—and would virtually accept even homosexual unions when such practices are categorically condemned as being contrary to Divine and natural law. Truly, in these circumstances, a word from Your Holiness is the only way to clarify the growing confusion amongst the faithful.
October 5, 2015 - Pope Francis gives opening speech at synod:
...The Church that journeys together to read reality with the eyes of faith and with the heart of God; it is the Church that interrogates herself with regard to her fidelity to the deposit of faith, which does not represent for the Church a museum to view, nor even something merely to safeguard, but is a living source from which the Church shall drink, to satisfy the thirst of, and illuminate, the deposit of life...
http://en.radiovaticana.va/news/2015/10/05/pope_francis_full_text_of_remarks_at_synod_opening/1176908
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