The semi-official newspaper of the Holy See L’Osservatore Romano published an article
today by Archbishop Müller, prefect of the Congregation for the Doctrine of Faith, reaffirming the Church’s teaching that divorced and remarried Catholics cannot receive communion.“The problem concerning members of the faithful who have entered into a new civil union after a divorce is not new,” Müller begins the article, entitled "The Power of Grace." “The Church has always taken this question very seriously and with a view to helping the people who find themselves in this situation.”He acknowledges, though, that the Church’s long-time stance on the matter has come under question recently. “Today even firm believers are seriously wondering: can the Church not admit the divorced and remarried to the sacraments under certain conditions? Are her hands permanently tied on this matter? Have theologians really explored all the implications and consequences?”Here are the thirteen most important quotes from his defense of the Church’s position that divorced and remarried Catholic cannot be admitted to communion without receiving the Sacrament of Reconciliation and agreeing to at least live in continence with their new partner:1) What are the sources to consider for answering this question? They are Scripture and Tradition as interpreted by the Magisterium.
“These questions must be explored in a manner that is consistent with Catholic doctrine on marriage. A responsible pastoral approach presupposes a theology that offers “the full submission of intellect and will to God who reveals, freely assenting to the truth revealed by him” (Dei Verbum 5). In order to make the Church’s authentic doctrine intelligible, we must begin with the word of God that is found in sacred Scripture, expounded in the Church’s Tradition and interpreted by the Magisterium in a binding way.” 2) In Scripture, Jesus teaches that marriage is indissoluble, pointing to God’s original plan in creation.
“[Jesus] distanced himself explicitly from the Old Testament practice of divorce, which Moses had permitted because men were “so hard of heart”, and he pointed to God’s original will: “from the beginning of creation, God made them male and female. For this reason a man shall leave his father and mother and ... the two shall become one flesh. What therefore God has joined together let not man put asunder” (Mk 10:5-9; cf. Mt 19:4-9; Lk 16:18). The Catholic Church has always based its doctrine and practice upon these sayings of Jesus concerning the indissolubility of marriage. The inner bond that joins the spouses to one another was forged by God himself. It designates a reality that comes from God and is therefore no longer at man’s disposal.” 3) The early Church fathers understood Jesus’ teaching on the indissolubility of marriage as binding and rejected divorce laws.
“The Church Fathers and Councils provide important testimony regarding the way the Church’s position evolved. For the Fathers, the biblical precepts on the subject are binding. They reject the State’s divorce laws as incompatible with the teaching of Jesus. The Church of the Fathers rejected divorce and remarriage, and did so out of obedience to the Gospel. On this question, the Fathers’ testimony is unanimous.” 4) The Catholic Church has always defended the Scriptural and Traditional teaching that divorce and remarriage is impossible. The teaching was upheld at both the Council of Trent and the Second Vatican Council.
“In the West, the Gregorian reform countered these liberalizing tendencies and gave fresh impetus to the original understanding of Scripture and the Fathers. The Catholic Church defended the absolute indissolubility of marriage even at the cost of great sacrifice and suffering. The schism of a “Church of England” detached from the Successor of Peter came about not because of doctrinal differences, but because the Pope, out of obedience to the sayings of Jesus, could not accommodate the demands of King Henry VIII for the dissolution of his marriage. The Council of Trent confirmed the doctrine of the indissolubility of sacramental marriage and explained that this corresponded to the teaching of the Gospel (cf. DH 1807). [...]5) Marriage finds its full meaning only in Christ.
"The Second Vatican Council, in the Pastoral Constitution Gaudium et Spes on “The Church in the Modern World”, presents a theologically and spiritually profound doctrine of marriage. It upholds the indissolubility of marriage clearly and distinctly.”
“Marriage can be understood and lived as a sacrament only in the context of the mystery of Christ. If marriage is secularized or regarded as a purely natural reality, its sacramental character is obscured. Sacramental marriage belongs to the order of grace, it is taken up into the definitive communion of love between Christ and his Church. Christians are called to live their marriage within the eschatological horizon of the coming of God’s kingdom in Jesus Christ, the incarnate Word of God.” 6) The Church’s teaching regarding marriage and reception of the Eucharist has been reaffirmed several times in recent years since the Second Vatican Council.
“The Apostolic Exhortation Familiaris Consortio – issued by John Paul II on 22 November 1981 in the wake of the Synod of Bishops on the Christian family in the modern world, and of fundamental importance ever since – emphatically confirms the Church’s dogmatic teaching on marriage. [...] 7) Due to our culture’s distortion of marriage, it’s likely that many more marriages today are invalid than in past times.
“The Congregation for the Doctrine of the Faith’s statement of 14 September 1994 on reception of holy communion by divorced and remarried members of the faithful emphasizes that the Church’s practice in this question “cannot be modified because of different situations” (no. 5). It also makes clear that the faithful concerned may not present themselves for holy communion on the basis of their own conscience: “Should they judge it possible to do so, pastors and confessors ... have the serious duty to admonish them that such a judgment of conscience openly contradicts the Church's teaching” (no. 6). [...]
“In the Post-Synodal Apostolic Exhortation Sacramentum Caritatis of 22 February 2007, Benedict XVI summarizes the work of the Synod of Bishops on the theme of the Eucharist and he develops it further. In No. 29 he addresses the situation of divorced and remarried faithful. For Benedict XVI too, this is a “complex and troubling pastoral problem”. He confirms “the Church's practice, based on Sacred Scripture (cf. Mk 10:2- 12), of not admitting the divorced and remarried to the sacraments”, but he urges pastors at the same time, to devote “special concern” to those affected: in the wish that they “live as fully as possible the Christian life through regular participation at Mass, albeit without receiving communion, listening to the word of God, eucharistic adoration, prayer, participation in the life of the community, honest dialogue with a priest or spiritual director, dedication to the life of charity, works of penance, and commitment to the education of their children”.”
“Today’s mentality is largely opposed to the Christian understanding of marriage, with regard to its indissolubility and its openness to children. Because many Christians are influenced by this, marriages nowadays are probably invalid more often than they were previously, because there is a lack of desire for marriage in accordance with Catholic teaching, and there is too little socialization within an environment of faith.” 8) If a Catholic whose first marriage was valid has since married a second time, in order to receive the Eucharist they must receive the Sacrament of Reconciliation and agree to live in continence with their new partner.
“Where nullity of marriage cannot be demonstrated, the requirement for absolution and reception of communion, according to the Church’s established and approved practice, is that the couple live “as friends, as brother and sister”.” 9) The indissolubility of marriage is important for the good of the spouses and their children.
“[O]ne must not forget the anthropological value of indissoluble marriage: it withdraws the partners from caprice and from the tyranny of feelings and moods. It helps them to survive personal difficulties and to overcome painful experiences. Above all it protects the children, who have most to suffer from marital breakdown.” 10) The world cannot understand Christian marriage, but the Church must hold fast to God’s plan.
“A serious pastoral problem arises from the fact that many people today judge Christian marriage exclusively by worldly and pragmatic criteria. Those who think according to the “spirit of the world” (1 Cor 2:12) cannot understand the sacramentality of marriage. The Church cannot respond to the growing incomprehension of the sanctity of marriage by pragmatically accommodating the supposedly inevitable, but only by trusting in “the Spirit which is from God, that we might understand the gifts bestowed on us by God” (1 Cor 2:12). [...] 11) There are situations when it’s best for spouses to separate. But they remain married and should be supported by the Church in their difficult situation.
“The Gospel of the sanctity of marriage is to be proclaimed with prophetic candour. By adapting to the spirit of the age, a weary prophet seeks his own salvation but not the salvation of the world in Jesus Christ. Faithfulness to marital consent is a prophetic sign of the salvation that God bestows upon the world.”
“Admittedly there are situations – as every pastor knows – in which marital cohabitation becomes for all intents and purposes impossible for compelling reasons, such as physical or psychological violence. In such hard cases, the Church has always permitted the spouses to separate and no longer live together. It must be remembered, though, that the marriage bond of a valid union remains intact in the sight of God, and the individual parties are not free to contract a new marriage, as long as the spouse is alive. Pastors and Christian communities must therefore take pains to promote paths of reconciliation in these cases too, or, should that not be possible, to help the people concerned to confront their difficult situation in faith.” 12) Appeals to God’s mercy in order to allow divorced and remarried Catholics to receive communion distort the meaning of God’s mercy.
“A further case for the admission of remarried divorcees to the sacraments is argued in terms of mercy. Given that Jesus himself showed solidarity with the suffering and poured out his merciful love upon them, mercy is said to be a distinctive quality of true discipleship. This is correct, but it misses the mark when adopted as an argument in the field of sacramental theology. The entire sacramental economy is a work of divine mercy and it cannot simply be swept aside by an appeal to the same. An objectively false appeal to mercy also runs the risk of trivializing the image of God, by implying that God cannot do other than forgive. 13) The Church’s teaching is hard, and those in irregular marriage situations must be supported with love.
“The mystery of God includes not only his mercy but also his holiness and his justice. If one were to suppress these characteristics of God and refuse to take sin seriously, ultimately it would not even be possible to bring God’s mercy to man. Jesus encountered the adulteress with great compassion, but he said to her “Go and do not sin again” (Jn 8:11). God’s mercy does not dispense us from following his commandments or the rules of the Church. Rather it supplies us with the grace and strength needed to fulfil them, to pick ourselves up after a fall, and to live life in its fullness according to the image of our heavenly Father.”
“Even if there is no possibility of admitting remarried divorcees to the sacraments, in view of their intrinsic nature, it is all the more imperative to show pastoral concern for these members of the faithful, so as to point them clearly towards what the theology of revelation and the Magisterium have to say. The path indicated by the Church is not easy for those concerned. Yet they should know and sense that the Church as a community of salvation accompanies them on their journey. Insofar as the parties make an effort to understand the Church’s practice and to abstain from communion, they provide their own testimony to the indissolubility of marriage. [...] If pastoral care is rooted in truth and love, it will discover the right paths and approaches in constantly new ways.” Read the full article on the L’Osservatore Romano website.