And so it begins. The diocese of Frieburg, Germany is first off the mark in implementing what I suspect will be called the “Franciscan Reforms” (whether such “reforms” are approved of by the Pope or not):
The Vatican warned bishops on Tuesday not to reform faster than Pope Francis, after a German diocese said that some divorced and remarried Catholics would now be allowed to receive communion and other sacraments.
The teaching of the Church is quite clear in this area as noted by then Cardinal Ratzinger:
3. Aware however that authentic understanding and genuine mercy are never separated from the truth(4), pastors have the duty to remind these faithful of the Church’s doctrine concerning the celebration of the sacraments, in particular, the reception of the Holy Communion. In recent years, in various regions, different pastoral solutions in this area have been suggested according to which, to be sure, a general admission of divorced and remarried to Eucharistic communion would not be possible, but the divorced and remarried members of the faithfus could approach Holy Communion in specific cases when they consider themselves authorised according to a judgement of conscience to do so. This would be the case, for example, when they had been abandoned completely unjustly, although they sincerely tried to save the previous marriage, or when they are convinced of the nullity of their previous marriage, although unable to demonstrate it in the external forum or when they have gone through a long period of reflexion and penance, or also when for morally valid reasons they cannot satisfy the obligation to separate.
In some places, it has also been proposed that in order objectively to examine their actual situation, the divorced and remarried would have to consult a prudent and expert priest. This priest, however, would have to respect tueir eventual decision to approach Holy Communion, without this implying an official authorisation.
4. Even if analogous pastoral solutions have been proposed by a few Fathers of the Church and in some measure were practiced, nevertheless these never attained the consensus of the Fathers and in no way came to constitute the common doctrine of the Church nor to determine her discipline. It falls to the universal Magisterium, in fidelity to Sacred Scripture and Tradition, to teach and to interpret authentically the depositum fidei.
With respect to the aforementioned new pastoral proposals, this Congregation deems itself obliged therefore to recall the doctrine and discipline of the Church in this matter. In fidelity to the words of Jesus Christ(5), the Church affirms that a new union cannot be recognised as valid if the preceding marriage was valid. If the divorced are remarried civilly, they find themselves in a situation that objectively contravenes God’s law. Consequently, they cannot receive Holy Communion as long as this situation persists(6).
This norm is not at all a punishment or a discrimination against the divorced and remarried, but rather expresses an objective situation that of itself renders impossible the reception of Holy Communion: “They are unable to be admitted thereto from the fact that their state and condition of life objectively contradict that union of love between Christ and his Church which is signified and effected by the Eucharist. Besides this, there is another special pastoral reason: if these people were admitted to the Eucharist, the faithful would be led into error and confusion regarding the Church’s teaching about the indissolubility of marriage”(7).
The faithful who persist in such a situation may receive Holy Communion only after obtaining sacramental absolution, which may be given only “to those who, repenting of having broken the sign of the Covenant and of fidelity to Christ, are sincerely ready to undertake a way of life that is no longer in contradiction to the indissolubility of marriage. This means, in practice, that when for serious reasons, for example, for the children’s upbringing, a man and a woman cannot satisfy the obligation to separate, they ‘take on themselves the duty to live in complete continence, that is, by abstinence from the acts proper to married couples’”(8). In such a case they may receive Holy Communion as long as they respect the obligation to avoid giving scandal.
Whether the teaching will stay clear will be decided at the Extraordinary Synod on the Family and Marriage which will be held a year from now in Rome. I think between now and then Pope Francis will discover that not only the diocese of Freiburg will take upon itself the task of rewriting Church teaching, and that the Church will quickly enter a period of chaos rather like that which existed during the pontificate of Paul VI, a fresh and raw memory for those of us who had the misfortune to live through that period. I hope I am wrong. We shall see.