In regard to Amoris Laetitia most Catholic commentators have been playing a huge game of Lets Pretend. What has sparked this game is the fact that Amoris Laetitia is a stark departure by Pope Francis from what was previously taught by the Church. Afraid of admitting this obvious fact, most Catholic analysts have been bending themselves into pretzels pretending that nothing has changed, for fear of the unsettling implications that looking at reality head on will raise. I am unable to join in this game of Lets Pretend. Facts are facts and it is always harmful, and untruthful, to attempt to ignore them or wish them away. Father Brian Harrison also is refusing to join in the game of Lets Pretend:
In allowing exceptions to the ‘no-Communion’ law for those in invalid marriages, Pope Francis is acting against the clear and constant bimillennial teaching confirmed by Pope St. John Paul II in Familiaris Consortio #84, and reaffirmed in the Catechism of the Catholic Church (nos. 1650 and 2390, last sentence). Also under St. John Paul II, the Pontifical Council for Legislative Texts, in its Declaration of June 24, 2000, has asserted unequivocally that the exclusion of such Catholics from the sacraments of Reconciliation and Eucharist flows from divine law, so that no human ecclesiastical law can change it, since it’s irrelevant whether the subjective imputability of remarried divorcees might in some instances be diminished. Why is this irrelevant? Because, says the Declaration, the admission to Communion of those who are publicly living in a situation which Jesus himself calls adultery will send a clear message that the Church doesn’t really take too seriously this teaching of our Lord about the indissolubility of marriage. And this will inevitably cause scandal (in the theological sense of leading others into sin). Pope Francis briefly mentions this document; but only by uncritically using the selective and deceptive citation found in the 2015 Synod Relatio (#85). Thus, both the Relatio and Amoris Laetitia omit altogether the main point of the 2000 Declaration, which is that the obligation of priests and other ministers to refuse Communion to civilly remarried divorcees “is by its nature derived from divine law and transcends the domain of positive ecclesiastical laws: the latter cannot introduce legislative changes which would oppose the doctrine of the Church” (section 1).
Also, this Declaration points out that logically, a concession to some remarried divorcees on the grounds that their subjective conscience may not be gravely guilty will open the way for further concessions, on the same grounds, to many who are living publicly in other objectively immoral situations. For instance, now that some civilly remarried divorcees are to be admitted to sacramental absolution and Communion, will not at least some same-sex couples have to be admitted these two sacraments on the same grounds (i.e., ‘diminished imputability’)?
Are we now supposed to believe that Pope Francis alone is right on this issue, and that all his predecessors, including the still living Pope Emeritus Benedict XVI, and the Catechism promulgated by St. John Paul II, have been wrong and ‘unmerciful’ in allowing no exceptions in this area? If so, why should we believe that? Doesn’t it seem more likely that just one pope is wrong, and that all the other hundreds of popes have been right? Continue Reading