Trouble is brewing in Rome. As I wrote a while back about the fractures developing in the foundation of the Catholic Church over the interpretation of Pope Francis’s Amoris Laetitia, the situation has only become worse. Not only have requests for clarification gone unheeded, but talk has now begun of “doctrinal anarchy” as regional conferences of bishops around the world have been issuing contradictory guidelines for the admission of divorcees to the sacraments. In an article posted on the National Catholic Register, Edward Pentin writes:
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.”… 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….
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 Caeli reported 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].”… 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.
A Chance to Clarify
A key problem is that the Pope’s own position on this issue has been ambiguous. Although last year he backed an Argentine bishops’ directive advocating support for giving Holy Communion to some remarried divorcees and, a few months ago, wrote a letter thanking Maltese bishops for their guidelines on interpreting the document, he has yet to state an official position, despite being formally asked to do so by four cardinals. Cardinals Carlo Caffarra, Walter Brandmüller, Raymond Burke, and Joachim Meisner sent him a list of dubia last September, five doubts about Amoris Laetitia aimed at resolving confusion over this issue, and other questions over whether the document is in continuity with the Church’s teaching.
The Pope has asked Cardinal Müller not to respond, but said in an interview that some, “as with certain responses to Amoris Laetitia, persist in seeing only white or black, when rather one ought to discern in the flow of life.” He added that these “critiques — if they’re not from an evil spirit — do help. Some types of rigorism spring from the desire to hide one’s own dissatisfaction under armor.”
Speaking last year at a presentation, Archbishop Bruno Forte, who was special secretary during the synods on the family, shared comments the Pope made during the synod which give an indication of his approach. “If we speak explicitly about Communion for the divorced and remarried, you do not know what a terrible mess we will make,” Archbishop Forte reported the Pope as saying, reportedly adding: “So we won’t speak plainly, do it in a way that the premises are there, then I will draw out the conclusions.”
The current situation is causing widespread unease, frustration and anger. German Catholic journalist Peter Winnemöller, writing on the Austrian website Kathnet, said he found it hard to believe that this “absurd situation” is what Pope Francis means when he says he wants the decentralization of the Church. The “valuable suggestions” made at the synod to strengthen the Sacrament of marriage and the family are “unfortunately being completely undermined” by the chapter and its “problematic interpretation,” he added. This is exacerbated by the Pope “in not making a binding decision and announcement,” he said.
Adding gravity to the situation depicted by Pentin, four Catholic cardinals recently made the following urgent plea to Pope Francis after their previous appeals for clarification on his position were ignored:
Most Holy Father,
A year has now gone by since the publication of Amoris Laetitia. During this time, interpretations of some objectively ambiguous passages of the post-synodal Exhortation have publicly been given that are not divergent from, but contrary to, the permanent Magisterium of the Church. Despite the fact that the Prefect of the Doctrine of the Faith has repeatedly declared that the doctrine of the Church has not changed, numerous statements have appeared from individual Bishops, Cardinals, and even Episcopal Conferences, approving what the Magisterium of the Church has never approved. Not only access to the Holy Eucharist for those who objectively and publicly live in a situation of grave sin, and intend to remain in it, but also a conception of moral conscience contrary to the Tradition of the Church.
And so it is happening — how painful it is to see this! — that what is sin in Poland is good in Germany, that what is prohibited in the archdiocese of Philadelphia is permitted in Malta. And so on. One is reminded of the bitter observation of B. Pascal: “Justice on this side of the Pyrenees, injustice on the other; justice on the left bank of the river, injustice on the right bank.”… Faced with this grave situation, in which many Christian communities are being divided, we feel the weight of our responsibility, and our conscience impels us to ask humbly and respectfully for an Audience.
The last time I posted on this topic, many Catholic “apologists” tried to downplay the crisis provoked by Amoris Laetitia. To me, it seems that one would need to be blind, even if willingly so, to not see that this is no small matter. It does no one any good to deny that there is a problem, for the first step to healing is the willingness to admit that a sickness exists.
Ultimately, however, I think that the root issue goes deeper than what the above quotations would suggest. From my perspective, Pope Francis has merely brought to the surface a fundamental flaw systemic throughout the entire structure of Catholicism. When the Word of God is domesticated under the authority of the church, when it is not permitted to speak not only in the church but, more importantly, to the church and, when necessary, against the church, then the kind of crisis evident now in Catholicism is simply inevitable. Only if the church — or more precisely, the whole church including its governing and teaching office — is wholly subject to the correction, reproof, and instruction of the living voice of God in Holy Scripture can there be hope for resolution. Only God can save, and the moment his voice is drowned out by ecclesial canons, decrees, and (ahem) apostolic exhortations, the final result can only be what we are seeing now in the Catholic Church: the rise of “doctrinal anarchy”. Contrary to Catholic polemic, sola Scriptura is not the cause of disunity; failure to submit wholly and exclusively to God’s Word is.