Posted by: frroberts | October 17, 2015

Cardinal Urosa’s intevention


I refer to the no. 121,122 and 123 of the Instrumentum Laboris in which is considered the proposal for the acceptance to the table of the Eucharist – counting on  certain conditions been met, among them a penitential journey -for the divorced and remarried, but keeping the conjugal life .

We are all driven by the desire to find a better solution to this painful situation. We must do it with the spirit of the Good Shepherd and the truth that sets us free. In evangelical spirit of mercy, I think the penitential journey should conclude in the conversion and the purpose of amendment and to live in continence, as taught in other words by Saint John Paul II in Familiaris Consortio 84.

I wonder: Can we forget the words of the Lord in the Gospel, Matthew, 19, and the teaching of Saint Paul (Rm 7.2 to 3; 1 Cor 7.10; Eph 5:31) and of the Church over the centuries? Can we dismiss the teachings of John Paul II in his Exhortation Familiaris Consortio , 1981? This document, published a year after the Synod on the Family, 1980, seriously considered and consulted by the Pope over many months of study and reflection, in communication with experts from various theological disciplines, clearly rule out this possibility (FC 84) .

We also have the teachings of the Catechism of the Catholic Church in 1992 with the traditional doctrine on the conditions for access to holy communion and the Church’s teachings on sexual morality.* We also have  the Charter of the Congregation for the Doctrine of the Faith of September 14, 1994, written specifically on this issue? Can we forget the Doc. by the V Conf. of Latin American and Caribbean Bishops in Aparecida, which asks us: “Serve with care , prudence and compassionate love, under the guidelines of the magisterium, couples living in an irregular situation, bearing in mind that the divorced and remarried, are not allowed to receive communion “(N. 437 j ).

Can we contradict those teachings? Can we forget the very recent statement by Pope Benedict XVI in his Apostolic Exhortation Sacramentum Caritatis in 2007 on the Eucharist, reiterating the practice of the Church, rooted in Sacred Scripture (cf. Mk 10: 2-12) of not admitting to the sacraments divorced and remarried, since their state and their condition of life objectively contradict that union of love between Christ and the Church which is signified and made present in the Eucharist. (N. 29).

United to Christ, who has overcome the world (cf. Jn 16:33), the Church is called to maintain the splendor of truth even in difficult situations. Mercy invites the sinner and it becomes forgiveness when one repents and changes one’s life. The prodigal son was greeted with an embrace from his father only when he returned home …

This Synod, without a doubt in the light of the revealed truth and with eyes of mercy, is called to reflect very clearly the teaching of the Gospel and of the Church through the centuries about the nature and dignity of Christian marriage, on the greatness of the Eucharist and on the need of having the necessary dispositions to be in union with God to be able to receive Holy Communion; on the need for penance, repentance and the firm purpose of amendment for the repentant sinner to be able to receive Divine forgiveness; and the strength and continuity of both dogmatic and moral truth of the  ordinary and extraordinary Magisterium of the Church. It provides as well lights inspired by mercy to assist more effectively those in irregular situations to alleviate their moral suffering and to better live their Catholic faith.

Furthermore, the Synod must indicate lines of action that strengthen marriage, making it more attractive to young people, and keeping it alive in the hearts of the spouses over time. In this matter it will provide Pope Francis with very important elements to promote an intense evangelization of the family, and a re-appreciation of the sacrament of marriage.


* “If the divorced are remarried civilly, they put themselves in a situation that objectively contradicts God’s law . Therefore they can not receive Holy Communion as long as this situation persists and for that same reason they can not exercise certain ecclesial responsibilities. Reconciliation through the sacrament of penance can only be granted to those who have repented for having violated the sign of the covenant and fidelity to Christ and furthermore  commit themselves to living in complete continence”  (CCC 1650) .

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  1. These are exactly the arguments that have been milling about in my mind, Father. How can one reconcile the teaching of Jesuis, St Paul, Pope St JPII in the CCC and Pope BXVI with these proposals? I do not see how one possibly can without creating a tremendous amount of upheaval in the church. I am reminded of the horrendous and rushed interpretations of Vatican II after which my own Dad, disgusted, left the church. He could not understand why all the things he knew and loved growing up Catholic were now turned on a dime. How many more were like him, and how many were lost due to this unfortunate chapter? It takes both hands to count them, in my own family.

    I fear we are witnessing something like it in this very moment.

    the irony is that the very countries arguing FOR these changes are losing Catholics in droves; while those firm in orthodoxy thrive and grow!


  2. One of my acquaintances in college was the son of the a former Jesuit. When I met his dad and talked to him about why he left the priesthood, he told me that the life of discipline and sacrifice that he sought when he entered in the Society of Jesus had simply disappeared. So he left.

    Have we learned nothing from the meltdown we are seeing the Church in the wake of the changes that followed Vatican II? I am still waiting to see the signs of the New Pentecost that we were told was right around the corner when JP II was Pope.

    We need to pray from the Pope. As far as I can tell, he seems to be choosing some very poor counselors.


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