‘I am not a pillar of the Church, but more like a flying buttress — I support the church from the outside.’
Christopher Johnson, a non-Catholic who has taken up the cudgels so frequently in defense of the Faith that I have named him Defender of the Faith, has a question for us:
I have a serious question for which I’d like a serious answer. And I’m not going to provide any commentary of my own just yet; I’m much more interested in what you guys think. But should we flying buttresses of the Catholic Church, to borrow Churchill’s analogy, start seriously worrying right about now?
In considering the principle of gradualness in the divine salvific plan, one asks what possibilities are given to married couples who experience the failure of their marriage, or rather how it is possible to offer them Christ’s help through the ministry of the Church. In this respect, a significant hermeneutic key comes from the teaching of Vatican Council II, which, while it affirms that “although many elements of sanctification and of truth are found outside of its visible structure … these elements, as gifts belonging to the Church of Christ, are forces impelling toward Catholic unity” (Lumen Gentium, 8).
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.
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. Very often, however, cohabitation is established not with a view to a possible future marriage, but rather without any intention of establishing an institutionally-recognized relationship.
In the West as well there is an increasingly large number of those who, having lived together for a long period of time, ask to be married in the Church. Simple cohabitation is often a choice inspired by a general attitude, which is opposed to institutions and definitive undertakings, but also while waiting for a secure existence (a steady job and income). In other countries common-law marriages are very numerous, not because of a rejection of Christian values as regards the family and matrimony, but, above all, because getting married is a luxury, so that material poverty encourages people to live in common-law marriages. Furthermore in such unions it is possible to grasp authentic family values or at least the wish for them. Pastoral accompaniment should always start from these positive aspects.
Various Fathers underlined the necessity to make the recognition of cases of nullity more accessible and flexible. Among the propositions were the abandonment of the need for the double conforming sentence; the possibility of establishing an administrative means under the responsibility of the diocesan bishop; a summary process to be used in cases of clear nullity. According to authoritative propositions, the possibility should then be considered of giving weight to the faith of those about to be married in terms of the validity of the sacrament of marriage. It needs to emphasized that in all these cases it is about the ascertaining of the truth over the validity of the obstacle.
As regards matrimonial suits, the speeding-up of the procedure, requested by many, as well as the preparation of a sufficient number of operators, clerics and lay people, dedicating themselves to this, requires an increase in the responsibilities of the diocesan bishop, who in his diocese might charge a specially trained priest who would be able to offer the parties advice on the validity of their marriage.
In the same way the situation of the divorced who have remarried demands a careful discernment and an accompaniment full of respect, avoiding any language or behavior that might make them feel discriminated against. For the Christian community looking after them is not a weakening of its faith and its testimony to the indissolubility of marriage, but rather it expresses precisely its charity in its caring.
As regards the possibility of partaking of the sacraments of Penance and the Eucharist, some argued in favor of the present regulations because of their theological foundation, others were in favor of a greater opening on very precise conditions when dealing with situations that cannot be resolved without creating new injustices and suffering. For some, partaking of the sacraments might occur were it preceded by a penitential path – under the responsibility of the diocesan bishop –, and with a clear undertaking in favor of the children. This would not be a general possibility, but the fruit of a discernment applied on a case-by-case basis, according to a law of gradualness, that takes into consideration the distinction between state of sin, state of grace and the attenuating circumstances.
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?
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. The Church furthermore affirms that unions between people of the same sex cannot be considered on the same footing as matrimony between man and woman. Nor is it acceptable that pressure be brought to bear on pastors or that international bodies make financial aid dependent on the introduction of regulations inspired by gender ideology.
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.
Well, what answer would you give him? Here is Christopher’s comment over at the blog of Dale Price:
Zach’s right. If you’ve been an Episcopalian for any length of time, the tone of this document scares you way more than the words do.