Pope Francis urges Catholic lawmakers to protect human dignity online

Astana, Kazakhstan, Jan 2, 2018 / 12:42 pm (CNA).- Three Kazakhstani bishops signed a statement on Sunday confirming that it is not licit to admit to sacramental communion Catholics who are divorced and illictly remarried, if they are not living according to the long-standing teachings of the Church.

The statement was released in response to norms issued by several groups of bishops since the promulgation of Amoris laetitia.

“It is not licit (non licet) to justify, approve, or legitimize either directly or indirectly divorce and a non-conjugal stable sexual relationship through the sacramental discipline of the admission of so-called ‘divorced and remarried’ to Holy Communion, in this case a discipline alien to the entire Tradition of the Catholic and Apostolic faith,” read the Dec. 31, 2017 letter of the bishops.

“By making this public profession before our conscience and before God who will judge us, we are sincerely convinced that we have provided a service of charity in truth to the Church of our day and to the Supreme Pontiff, Successor of Saint Peter and Vicar of Christ on earth.”

The statement was signed by Archbishop Tomash Peta of Maria Santissima in Astana; his auxiliary, Bishop Athanasius Schneider; and Archbishop Jan Pawel Lenga, Archbishop Emeritus of Karaganda.

It comes nearly a year after the same bishops issued an appeal to prayer that Pope Francis would confirm the Church’s constant practice regarding the indissolubility of marriage.

The three bishops noted that some bishops around the world – such as those of Malta and Sicily – have issued norms allowing for the divorced-and-remarried who have a living spouse yet who are in “stable cohabitation more uxorio” with a third person to “receive the sacrament of Penance and Holy Communion, while continuing to live habitually and intentionally more uxorio with a person who is not their legitimate spouse.”  Those norms have qualified that such permissions are limited to individual cases, at the discretion of a confessor, pastor, or bishop.

More uxorio, which means “in the mode of marriage,” refers in this context to cohabitation and a sexual relationship between those who are not validly married.  

“These pastoral norms have received approval from various hierarchical authorities. Some of these norms have received approval even from the supreme authority of the Church,” they noted. Pope Francis had, in 2016, sent a letter approving of norms from the bishops of the Buenos Aires region of Argentina, which seemed to permit reception of holy communion in particular cases.

The Pope’s letter, and the Buenos Aires norms, were then promulgated in the Acta Apostolicae Sedis, a fact made known last month.

“The spread of these ecclesiastically approved pastoral norms has caused a considerable and ever increasing confusion among the faithful and the clergy, a confusion that touches the central manifestations of the life of the Church, such as sacramental marriage with the family, the domestic church, and the sacrament of the Most Holy Eucharist,” the Kazakh bishops stated.

They said that to admit the divorced-and-remarried to Communion “means in practice a way of approving or legitimizing divorce, and in this meaning a kind of introduction of divorce in the life of the Church.”

Such pastoral norms “are revealed in practice and in time” as a way of spreading the “plague of divorce”, they said, quoting from the Second Vatican Council’s pastoral constitution on the Church in the modern world, Gaudium et spes.

The bishops maintained that the Church should be, rather, “a bulwark and an unmistakable sign of contradiction against the plague of divorce … because of her unconditional fidelity to the doctrine of Christ.”

“An approval or legitimation of the violation of the sacredness of the marriage bond, even indirectly through the mentioned new sacramental discipline, seriously contradicts God’s express will and His commandment,” the Kazakh bishops wrote.

They stated that sexual acts between those who are not married are “always contrary to God’s will and constitute a grave offense”’ and that no circumstance, including diminished guilt, can make such a sexual relationship “a positive moral reality.”

The bishops also emphasized that although the Church cannot judge the internal state of grace of any person, sacramental discipline is not based on this but on their “visible and objective situation”; and that is it morally illicit “to engage in sexual relations with a person who is not one’s legitimate spouse supposedly to avoid another sin.”

They also affirmed that the divorced-and-remarried may be admitted to Communion “only when they with the help of God’s grace and a patient and individual pastoral accompaniment make a sincere intention to cease from now on the habit of such sexual relations and to avoid scandal. It is in this way that true discernment and authentic pastoral accompaniment were always expressed in the Church.”

Furthermore, they said that those who violate their marriage bond with their legitimate spouse may not participate in Communion, and that “the fulfillment of God’s will … constitutes the true spiritual good of the people here on earth and will lead them to the true joy of love in the salvation of eternal life.”

The bishops called the recently proposed pastoral norms “a substantial alteration” of the Church’s 2,000 year discipline, and added: “a substantially altered discipline will eventually lead to an alteration in the corresponding doctrine.”

“The constant Magisterium of the Church … has preserved and faithfully transmitted both in the doctrine (in theory) and in the sacramental discipline (in practice) in an unequivocal way, without any shadow of doubt and always in the same sense and in the same meaning (eodem sensu eademque sententia), the crystalline teaching of Christ concerning the indissolubility of marriage.”

The bishops said that the indissolubility of a ratified and consummated marriage is “the revealed word of God and the faith of the Church,” and that sacramental discipline cannot contradict this, “because of its Divinely established nature.”

The faith naturally “excludes a formal contradiction between the faith professed on the one hand and the life and practice of the sacraments on the other,” they said, citing Vatican II and the writings of St. John Paul II.

“In view of the vital importance that the doctrine and discipline of marriage and the Eucharist constitute, the Church is obliged to speak with the same voice. The pastoral norms regarding the indissolubility of marriage must not, therefore, be contradicted between one diocese and another, between one country and another,” they added, citing St. Irenaeus of Lyons and St. Thomas Aquinas.

The bishops provided ample citations for the existing teaching and practice regarding the indissolubility of marriage, including Bl. Pius IX, Ven. Pius XII, Bl. Paul VI, St. John Paul II, and the Pontifical Council for Legislative Texts.

“As Catholic bishops, who … must defend the unity of faith and the common discipline of the Church, and take care that the light of the full truth should arise for all men we are forced in conscience to profess in the face of the current rampant confusion the unchanging truth and the equally immutable sacramental discipline regarding the indissolubility of marriage according to the bimillennial and unaltered teaching of the Magisterium of the Church,” they wrote.

“Being bishops in the pastoral office those, who promote the Catholic and Apostolic faith, we are aware of this grave responsibility and our duty before the faithful who await from us a public and unequivocal profession of the truth and the immutable discipline of the Church regarding the indissolubility of marriage. For this reason we are not allowed to be silent,” stated the Kazakh bishops.

They made their affirmation in the spirit of Ss. John the Baptist, John Fisher, and Thomas More, who were martyred for upholding the indissolubility of marriage, and of Bl. Laura Vicuna, who offered her life for the conversion of her mother, who was living in concubinage.

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CNA Staff, Mar 17, 2021 / 05:36 pm (CNA).- Christianity can shed light on the path forward for the peace process in Ireland, religious and political coexistence, and understanding the shared the history of Ireland’s peoples, religious leaders of major religious groups said in a joint St. Patrick’s Day message as major centenaries approach in 2021.
 
“Christ’s teaching, ministry and sacrifice were offered in the context of a society that was politically divided, wounded by conflict and injustice. His call to ‘render to Caesar the things that are Caesar’s and to God the things of God’ conveyed the reassurance that beneath these societal fractures lay a deeper source of connection because all things belong to God,” said the March 17 statement “In Christ We Journey Together.”
 
“Jesus lived out this message of hope by repeatedly and intentionally crossing social boundaries to affirm the dignity of those who had been marginalized or excluded by his own people and by society,” the message continued. They cited gospel stories like Christ’s encounter with the woman of Samaria, saying, “Christ does not seek to minimize differences, but rather to establish connection through gracious listening, replacing exclusion and shame with the hope of new beginnings.”
 
Archbishop Eamon Martin of Armagh was a signer of the statement, as was his Church of Ireland counterpart, John McDowell. Other signers were Dr. David Bruce, Moderator of the General Assembly of the Presbyterian Church in Ireland; Dr. Thomas McKnight, President of the Methodist Church in Ireland, and Dr. Ivan Patterson, President of the Irish Council of Churches.
 
The signers also filmed readings of the statement in a video message at St. Patrick’s Church of Ireland Cathedral in Armagh, the historic center of Irish Christianity.
 
“In our approach to the past we have a moral responsibility to acknowledge the corrosive impact of violence and words that can lead to violence, and a duty of care to those still living with the trauma of its aftermath,” the statement said.
 
The year 2021 will mark the centenary of the close of the Irish War of Independence and the Truce of July 11 which halted the war. This is followed by the Dec. 6 anniversary of the signing of the Anglo-Irish Treaty, which led to the partition of Ireland into the predominantly nationalist and Catholic Irish Free State, and the predominantly pro-United Kingdom and Protestant Northern Ireland.
 
Disputes over the treaty among nationalists led to the Irish Civil War, while Catholics in Northern Ireland would suffer discrimination and political and economic exclusion that helped to fuel further discord. A period of civil strife, reprisals, and terrorism known as The Troubles began in the late 1960s and largely closed with the 1998 Good Friday Agreement.
 
However, the departure of the U.K. from the European Union called “Brexit” has caused continued uncertainty and fears that the political border will again be a source of difficulty. There have been occasional violent paramilitary actions driven in part by renewed sectarian or political tensions.
 
In such a situation, the Christian leaders called for wisdom.
 
“Every generation of leaders, civil and political, is called to make choices about the structures that govern our life in community, now and in the future, in circumstances that will always be less than ideal,” they said. Significant anniversaries are a chance to reflect and re-examine “the contrasting and intertwined narratives of conflict and compromise that surround these pivotal points in our history.”
 
“We find inspiration and encouragement in the progress that has been made through our peace process in building relationships of mutual respect and trust across these islands,” they continued. “These relationships are often tested, and will at times be found wanting, but our communities have also demonstrated great resilience, solidarity and compassion, evident most recently in the response to Covid–19.”
 
“Some may struggle with the concept of a shared history when it comes to the centenary of the partition of Ireland, the establishment of Northern Ireland and the resulting reconfiguration of British–Irish relationships,” they added. “What is undeniable, however, is the reality that we have to live in a shared space on these islands, and to make them a place of belonging and welcome for all.”
 
The ecclesial leaders praised “considerable progress” in “addressing unjust structures that excluded people and unfairly limited their life chances.”
 
“The power of institutions has diminished, leading to greater accountability for those in leadership. This helps create an environment where we can value our different identities in a pluralist public square, conscious of both our rights and responsibilities. Yet there is much work still to do,” they said.
 
They warned against the temptation to retreat into online spaces or other areas where “our definition of community is limited to those who agree with us.” Doing so, they said, “leads to an increasingly fragmented society in which too many people fall through the cracks.”
 
They said there is a need “to be intentional in creating the spaces for encounter with those who are different from us, and those who may feel marginalized in the narratives that have shaped our community identity.”
 
“This will require us to face difficult truths about failings in our own leadership in the work of peace and reconciliation,” the leaders said. “As Christian churches we acknowledge and lament the times that we failed to bring to a fearful and divided society that message of the deeper connection that binds us, despite our different identities, as children of God, made in His image and likeness. We have often been captive churches; not captive to the Word of God, but to the idols of state and nation.”
 
That said, they added that Christian communities can contribute to society.
 
“Churches, alongside other civic leaders, have a role to play in providing spaces outside political structures that give expression to our inter–connectedness and shared concern for the common good,” they added. “It is our hope that shared reflection on our past will support and strengthen this engagement, inspiring us to renew our commitment to the work of building peace for the future.”

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Pope Francis greets an elderly woman during his general audience Dec. 19, 2018. / Daniel Ibanez/CNA.

Vatican City, Jul 25, 2021 / 03:30 am (CNA).
On the first World Day for Grandparents and the Elderly, Pope Francis said he is worried about how … […]