SIR – The wolves are circling around Pope Francis. A quick search on the internet throws up a stream of sites questioning many of the assertions contained in Amoris Laetitia. As reported at catholicherald.co.uk, John Finnis and Germain Grisez recently sent a 34-page letter to the Pope asking for clarification, which follows in the wake of a dubia from four cardinals supported by 45 theologians. The issue is becoming divisive and threatens to throw the Church into disrepute.
The key concern is that Amoris Laetitia appears to contradict the Council of Trent’s assertion that “if anyone says that the commandments of God are impossible of observance even by a person justified and established in grace: let him be anathema”. This same idea is echoed by Pope John Paul II’s Veritatis Splendor, which defines transgression of the commandments as “intrinsically evil”.
Such transgressions impute guilt regardless of the transgressor’s difficulties to comply and even when the transgression is only intended as a means to a good end. Veritatis Splendor acknowledges, however, that difficulties or good intentions can reduce the severity of the guilt.
In apparent contradiction with these texts, Pope Francis contends that “concrete situations” may render it impossible for people to avoid sinning. Modern psychology offers examples of situations where the will is broken by trauma or severe stress, taking away people’s freedom. For example, prisoners of war after long solitary confinement seek emotional relief by empathising with their captors, opening themselves to brain-washing. It would be hard to burden them with guilt even on a strict reading of Trent or Veritatis Splendor, and it is perhaps these texts that need clarifying in view of such examples.
A situation that specifically concerns Pope Francis is that of “people living in sin” with a partner with whom they have children. Returning to full communion with the Church would require ceasing sexual intercourse, which may not be acceptable to the other partner.
The willing partner may undergo Confession and spiritual direction with a view to finding a solution, while continuing the sexual relationship. A reading of Amoris Laetitia suggests that this would not involve mortal sin: “Hence it can no longer simply be said that all those in any ‘irregular’ situation are living in a state of mortal sin and are deprived of sanctifying grace.” Yet, the same argument could be made under Veritatis Splendor based on “diminished guilt” (through the pursuit of a good intention). The issue of receiving Communion then becomes a disciplinary one.
As an informed lay Catholic, I have great difficulty understanding why the battle cries are rising against the Pope. It reminds me of the Pharisees and teachers of the Law testing Jesus rather than opening themselves to his message.
The biggest problem the Church faces in the modern world is to lack self-awareness, especially in the wake of the many scandals that plague it. The Pope’s message, simple at times, is that reading consciences requires an attitude of humility and mercy, and that discern- ment involves giving the benefit of the doubt. Those willing to throw the first stone should bear this Gospel message in mind.
Yours faithfully,
Dr Felix Martin
Lecturer, University of Lancaster
SIR – I feel drawn to make some comment, however fragile, on the Communion question (Report, December 9). Our Lord’s teaching on divorce must be placed in context. At this time in Jewish history the law on divorce meant any woman could literally be left destitute and shunned overnight. She could be put out on the street according to the whim of her husband. Jesus is definitely against this injustice.
The gift of the Real Presence in Holy Communion must be understood in the two parallels of medicine for the sinner as well as reward for the virtuous. To focus on one only is not being true to the deposit of faith we have received from the Apostles.
The Communion row seems to have forgotten the vital role of the Sacrament of Reconciliation. There is an aphorism with a grain of revealed truth: you do not confess your sins to be forgiven; you confess your sins because you are forgiven. This grain of truth goes to the heart of the Paschal Mystery.
Yours faithfully,
Philip John Griffin
Dublin
SIR – The Catechism of the Catholic Church, no 1415, states: “Anyone who desires to receive Christ in Eucharistic communion must be in a state of grace.” So there must be some souls “ailing” and some who have ceased to have life. Mortal sin requires full knowledge, full consent and is a grave matter. So in pastoral situations surely sensitivity to the truth and sensitivity to the individual are both required.
Yours faithfully,
Fr Jim Robinson
By email
SIR – Dr Olive Duddy (Letter, December 9) misses the point of pro-life groups by suggesting that they ought to address “failed contraception being a major cause of abortion”. And the data comes from BPAS, which clearly has a conflict of interest in the matter. Any Catholic pro-life group would not, and should not, promote contraception, which is the start of the slippery slope to abortion, to say nothing about it being completely against the teachings of the Catholic Church.
As regards fertility apps, the ones I have come across work very well, and are only a tool to help women keep track of their fertility – the majority of them used in the process of conceiving where there have been difficulties. They also fit in nicely with Nice guidelines as an adjunct to natural family planning methods.
Yours faithfully,
Dr Stuart Reiss
By email
SIR – I am concerned at the almost daily stories of archaeological digs in which Christian and Catholic graves are disturbed. Is the Church involved, insisting that these bodies should be treated with respect? Or are the skulls and bones ending up in plastic bags in university laboratories? If a medieval Jewish grave were to be uncovered, you can imagine that the Chief Rabbi would react.
In Christian theology the human body, and the grave for that matter, are sacred, and our dead should be respected. England, Wales and Scotland were Catholic for more than 1,000 years and there must be millions of graves out there. Therefore the Church should speak out. After all, we do speak out about embryo experimentation.
Yours faithfully,
Robert Ian Williams
By email
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