In the Church as in politics, 2016 has been a year of anxiety, anger
and sharp divisions.
But whereas politics has had its moments of drama –
the Brexit vote, the US election – the Church’s internal argument has
been mostly confined to private discussions and the occasional leaked
document.
Now, however, the controversy may be coming into the open.
This week, in a highly unusual step, four cardinals revealed
that they had written to the Pope asking for clarification of his
recent exhortation Amoris Laetitia.
Two months have gone by with no
response. Now one of the four, Cardinal Burke, has told the National Catholic Register that if the Pope remains silent, they may have to take the highly unusual step of issuing him with a formal correction.
Readers of this magazine will be familiar with the divisions
over Amoris Laetitia. They concern the moral law, the nature of the
sacraments and the authority of previous teaching. But it comes down to
the question: can remarried Catholics receive Communion if they aren’t
living as brother and sister?
The Church has said no, since the first centuries. But in the last
few decades there has been a movement to alter this teaching – and it
now claims Amoris Laetitia as a source of support.
Cardinal Burke, along with Cardinals Carlo Caffarra, Walter
Brandmüller and Joachim Meisner sent a request for clarification to the
Pope in September.
They received an acknowledgment but no reply, which
they said they have taken as “an invitation to continue … the
discussion, calmly, and with respect”, by making the appeal public. It
is highly unusual for cardinals to go public like this. But then it is
also unusual for a Pope not to reply to a letter of this kind.
Dr Joseph Shaw, a spokesman for the 45 priests and theologians who have previously asked for clarification
of Amoris Laetitia, describes the Pope’s silence as “very troubling”.
The cardinals are “men or tremendous intellectual reputation and
prestige, who have held some very important posts under more than one
Pope”, he says, and their claim is a serious one: “that some of the
interpretations of Amoris doing the rounds are incompatible with
Scripture and Tradition.”
Amoris Laetitia only alludes to Communion for the remarried in the vaguest and most indirect terms
imaginable. But this question has not gone away – partly because it
involves so many other issues. Dr Michael Sirilla, Professor of Dogmatic
and Systematic Theology at Franciscan University of Steubenville, says:
“The grave confusion that has followed Amoris Laetitia involves
fundamental goods of the Eucharist, matrimony, and the objective
standards of moral good and evil.”
Proponents of Communion for the remarried argue that the Church’s
moral teaching cannot be simply translated to its sacramental practice.
Although the Church might consider an act gravely sinful – for instance,
having sex outside a valid marriage – one has to examine the
relationship in which the act took place. If it is loving and stable,
that has to count for something, surely? So Communion discipline could
be changed.
That has been the argument put forward over the last six months –
most notably by the bishops of Buenos Aires in a draft document. A
leaked letter from Pope Francis praised the bishops’ text.
Why didn’t the Pope openly praise the Argentine document? Perhaps
because so many Catholics believe that the Church’s perennial doctrine
here cannot be changed.
St John Paul II’s Familiaris Consortio presented the Church’s teaching
as binding. A 1994 document from the Congregation for the Doctrine of
the Faith, signed by the future Benedict XVI, said the same.
Looking to that tradition, several bishops have said that Amoris
Laetitia changes nothing. The bishops of Poland, Costa Rica, Alberta (in
Canada) and elsewhere say that the divorced and remarried cannot
receive Communion unless they refrain from sexual activity.
The two sides of the debate both point to Amoris as justifying their
view. So the cardinals have asked the Pope for a clarification.
In Pascendi Dominici Gregis, Pius X said that one of the Pope’s chief
roles is “to guard with the greatest vigilance the deposit of the faith
delivered to the saints … There has never been a time when this
watchfulness of the supreme pastor was not necessary to the Catholic
body.” The four cardinals are looking to the Pope to be that guardian.
As Dr Sirilla puts it, “Historically, a hallmark of Catholic doctrine
has been its beautiful precision, directing souls to eternal salvation.
Error is found rarely in the ordinary magisterium. Clarification is
needed soon since episcopal conferences are deliberating about how to
implement Amoris Laetitia.”
The cardinals’ letter takes a traditional form: it asks the Pope to
say whether certain teachings are still valid. It asks five questions,
anticipating a yes or no answer. Among these questions are (to
paraphrase) “Does the teaching on Communion for the remarried still
stand?” and “Are intrinsically evil acts always wrong?”
The letter gave the Pope three options. He could answer “yes” to the
questions – ie, confirm that previous teaching is still valid – but that
seems unlikely given his past statements. He could answer “no” – but
that would pit the Pope directly against the authoritative teachings of
his predecessors.
So he has chosen the third option, which is to say nothing. The risk
is that the controversy – what Dorothy Day, in another context, called
“guerrilla warfare in the Church” – will continue.
Fr Edmund Waldstein, author of the Sancrucensis blog, says: “The
uncertainty caused by Amoris Laetitia is a grave scandal. Since it is a
public scandal, I think that that the cardinals were justified in making
their dubia public.”
Now that Cardinal Burke has suggested an official correction might be
needed, this debate may be coming to a head.
But it is unlikely to be
settled for good until at least the next pontificate.