‘Doctrinal Anarchy’ as Bishops’ Conflicting Positions on Amoris Laetitia Show
Polish and Belgian bishops have become the latest to issue statements on Communion for civilly remarried divorcees, and both contradict the other.
Since the publication last year of Pope Francis’ apostolic exhortation on the family Amoris Laetitia, a “doctrinal anarchy” that was feared and predicted at the synods on the family is becoming apparent.
Belgium’s bishops have become the latest to read the exhortation as giving — under certain conditions but with an emphasis on the primacy of conscience — access to the Sacraments for some civilly remarried divorcees without an annulment.
They follow the bishops’ conferences of Malta, the Philippines and Germany, as well as some bishops from other countries who have issued similar guidelines and statements for interpreting Amoris Laetitia’s controversial Chapter 8.
By contrast, Poland’s bishops’ conference last week became the first national conference to declare that Amoris Laetitia has not changed Church doctrine on Holy Communion for the divorced and civilly remarried, and that they continue not to have access to the Sacraments as the Church considers them to be living in an objective state of adultery.
In a statement following their annual plenary meeting, the bishops said the exhortation must be read in continuity with Church teaching, especially with regards to Pope St. John Paul II’s 1981 post-synodal apostolic exhortation Familiaris Consortio. That document stated the Church was not to allow remarried divorcees to receive Holy Communion unless living as “brother and sister.”
Last year, the president of the Polish bishops’ conference, Archbishop Stanislaw Gadecki, said that giving Holy Communion could not be allowed following a period of pastoral discernment.
The Polish bishops’ position is echoed by that of Cardinal Gerhard Müller, prefect of the Congregation for the Doctrine of the Faith, who has continually maintained that Amoris Laetitia should only be interpreted in line with the Church’s teaching, and that it has not changed the Church's discipline.
Asked this week by the Register about his concerns about the issue, Cardinal Müller again doubled down on adhering to what the Church has always taught and practiced.
“We should help people who find themselves in a situation of marital difficulty,” the cardinal said, “but not only with pragmatic reflections according to the spirit of the world, but according to the Holy Spirit, with the means of the sacraments and the internal and canonical conditions for the reception of Holy Communion, which necessary includes the confession of all grave sin.”
Growing Confusion
The practical implications of this doctrinal confusion are already being witnessed.
At a Mass last Sunday in an Argentine parish, Bishop Ángel José Macín of Reconquista determined that after six months of discernment, parishioners living in irregular unions or divorced and civilly remarried could be included in full and sacramental Communion.
They may have all been living chaste lives as brother and sister, but the blog Rorate Caelireported that at no point was that mentioned, nor was any reference made to the Lord’s commandment against committing adultery.
The reality of the situation is that the members of that Argentine parish have access to the Sacraments, but that would not be the case were they in a Polish one. Thus your geographical location becomes the determining factor on whether you must adhere to traditional Church teaching and practice, or not.
“The first effect on the Church of doctrinal anarchy is division,” said Monsignor Nicola Bux, a former consulter of the Congregation for the Doctrine of the Faith during the pontificate of Benedict XVI. This is “because of apostasy,” he added, “which is the abandonment of Catholic thought, as defined by Saint Vincent of Lerins: quod semper, quod ubique, quod ab omnibus creditur [what has been believed everywhere, always, and by all].”
St. Vincent was a 5th century Church father who distinguished the legitimate growth in understanding of divine revelation from the false alteration of religion and Catholic orthodox dogma.
Msgr. Bux warned that the Church “cannot change the faith and at the same time ask believers to remain faithful to it.”
Further problems relate to how priests are dealing with the ambiguity over the change in practice, with bishops reporting many incidences of deep confusion as well as issues of obedience and conscience. A few clergy have reportedly abandoned the ministry as they refuse in conscience to give Holy Communion to remarried divorcees not living in continence.
Belgium’s bishops have become the latest to read the exhortation as giving — under certain conditions but with an emphasis on the primacy of conscience — access to the Sacraments for some civilly remarried divorcees without an annulment.
They follow the bishops’ conferences of Malta, the Philippines and Germany, as well as some bishops from other countries who have issued similar guidelines and statements for interpreting Amoris Laetitia’s controversial Chapter 8.
By contrast, Poland’s bishops’ conference last week became the first national conference to declare that Amoris Laetitia has not changed Church doctrine on Holy Communion for the divorced and civilly remarried, and that they continue not to have access to the Sacraments as the Church considers them to be living in an objective state of adultery.
In a statement following their annual plenary meeting, the bishops said the exhortation must be read in continuity with Church teaching, especially with regards to Pope St. John Paul II’s 1981 post-synodal apostolic exhortation Familiaris Consortio. That document stated the Church was not to allow remarried divorcees to receive Holy Communion unless living as “brother and sister.”
Last year, the president of the Polish bishops’ conference, Archbishop Stanislaw Gadecki, said that giving Holy Communion could not be allowed following a period of pastoral discernment.
The Polish bishops’ position is echoed by that of Cardinal Gerhard Müller, prefect of the Congregation for the Doctrine of the Faith, who has continually maintained that Amoris Laetitia should only be interpreted in line with the Church’s teaching, and that it has not changed the Church's discipline.
Asked this week by the Register about his concerns about the issue, Cardinal Müller again doubled down on adhering to what the Church has always taught and practiced.
“We should help people who find themselves in a situation of marital difficulty,” the cardinal said, “but not only with pragmatic reflections according to the spirit of the world, but according to the Holy Spirit, with the means of the sacraments and the internal and canonical conditions for the reception of Holy Communion, which necessary includes the confession of all grave sin.”
Growing Confusion
The practical implications of this doctrinal confusion are already being witnessed.
At a Mass last Sunday in an Argentine parish, Bishop Ángel José Macín of Reconquista determined that after six months of discernment, parishioners living in irregular unions or divorced and civilly remarried could be included in full and sacramental Communion.
They may have all been living chaste lives as brother and sister, but the blog Rorate Caelireported that at no point was that mentioned, nor was any reference made to the Lord’s commandment against committing adultery.
The reality of the situation is that the members of that Argentine parish have access to the Sacraments, but that would not be the case were they in a Polish one. Thus your geographical location becomes the determining factor on whether you must adhere to traditional Church teaching and practice, or not.
“The first effect on the Church of doctrinal anarchy is division,” said Monsignor Nicola Bux, a former consulter of the Congregation for the Doctrine of the Faith during the pontificate of Benedict XVI. This is “because of apostasy,” he added, “which is the abandonment of Catholic thought, as defined by Saint Vincent of Lerins: quod semper, quod ubique, quod ab omnibus creditur [what has been believed everywhere, always, and by all].”
St. Vincent was a 5th century Church father who distinguished the legitimate growth in understanding of divine revelation from the false alteration of religion and Catholic orthodox dogma.
Msgr. Bux warned that the Church “cannot change the faith and at the same time ask believers to remain faithful to it.”
Further problems relate to how priests are dealing with the ambiguity over the change in practice, with bishops reporting many incidences of deep confusion as well as issues of obedience and conscience. A few clergy have reportedly abandoned the ministry as they refuse in conscience to give Holy Communion to remarried divorcees not living in continence.