Cardinal Francesco Coccopalmiero, the President of the Pontifical Council of Legislative Texts (the body charged with issuing binding interpretations of ecclesiastical legal texts, notably the Code of Canon Law), has written what amounts to an analysis of Amoris Laetitia (AL). The Cardinal holds that Catholics living in “irregular" marital situations may and should, after “an appropriate period of discernment”, be admitted to the sacraments of Reconciliation and holy Communion.
The Cardinal writes: “The divorced and remarried, de facto couples, those cohabiting, are certainly not models of unions in sync with Catholic Doctrine, but the Church cannot look the other way. Therefore, the sacraments of Reconciliation and of Communion must be given even to those so-called wounded families and to however many who, despite living in situations not in line with traditional matrimonial canons, express the sincere desire to approach the sacraments after an appropriate period of discernment . . . Yes, therefore, to admission to the sacraments for those who, despite living in irregular situations, sincerely ask for admission into the fullness of ecclesial life, it is a gesture of openness and profound mercy on the part of Mother Church, who does not leave behind any of her children, aware that absolute perfection is a precious gift, but one which cannot be reached by everyone.”
I contend that the real import of the Cardinal’s book is not his particular analysis of AL which is very much in agreement with the interpretation of the Bishops of Malta and Germany, Argentina and a number of dioceses in the United States. Rather, the importance of this analysis is the fact that some of the most influential members of the College of Cardinals so radically disagree among themselves about AL and have made those disagreements public.
Let’s remember that, just a few weeks ago, Cardinal Muller, Prefect of the Congregation for the Doctrine of the Faith published an interview in which he resolutely upheld the traditional practice of withholding Penance and Holy Communion from divorced-and-remarried Catholics.
And so, the Church’s arguably two highest-ranking cardinals in the areas of canonical interpretation and the protection of doctrine and morals are in public, plain, and diametric opposition with each other concerning a crucial canonical and Sacramental practice.
Where does this leave us then?
In the course of studying for my degree in Canon Law, my professors often reminded all their students of the fundamental principle doubtful laws do not bind.
Given the contradictory interpretations of AL, can one not reasonably hold that the Church’s discipline regarding the admission of divorced and sexually active remarried couples to Penance and Holy Communion is now in doubt?
And how are Catholics (and I include Pastors of souls in that designation) to resolve any doubts they may have regarding the implications of Amoris Laetitia? Who are they to listen to? Which interpretation is correct and therefore binding?
At this stage of the argument, I cannot answer that question with any degree of moral or legal certainty.
And so, Catholics are left to make up their own minds about how Church teaching and practice applies to them.
Perhaps, that is both the real intention and real consequence which the Holy Father and the Synod had in mind in the first place, to leave the matter to the judgment of real people in real life situations.
It certainly is a “brave new world” for many of us in the Priesthood. It is an alternate universe for lifelong Catholics who have looked to the Church for definitive answers regarding Faith and Morals.
In some mysterious way, we must believe and hope that the Holy Spirit is at work. And because that is true, let us ask the Spirit to grant the Church the wisdom of patience and the gift of tranquility as we all seek to unite ourselves with the mercy and love of Christ Our Lord
No comments:
Post a Comment