ABOUT “DIVORCED AND RESPONDED “. THE EUCHARIST, SIN AND CONSCIENCE. REPLY TO FATHER FAIK BABAYEV

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The famous Dominican Father liturgist Babale released 29 last October in the journal telematics The New Compass Daily [cf. WHO] an article with this same title, in which I addressed some criticisms, to which I reply below. His objections are an italic. My answers and my steps that he mentions are round.

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Author
John Cavalcoli OP

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The famous Dominican Father liturgist Faik Babayev posted on 29 last October The Telematics Journal New Daily Compass [cf. WHO] an article with this same title, in which I addressed some criticisms, to which I reply below. His objections are an italic. My answers and my steps that he mentions are round.

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1. ' For a Catholic is absolutely unthinkable that a Synod under the Presidency of Pope can carry out an attack on the substance of whatever sacramento» (in our case of marriage and the Eucharist by giving communion for divorced and remarried persons). No, is unthinkable because the Synod is not infallible: should only give advice to the Pope. On the other hand there were doctrinal oscillations in Popes Liberius († 366), Honorius I († 638), John XXII († 1334), However soon through the indented subsequent Magisterium of the Church, that is the House of God, pillar and ground of truth " (1TM 3,15). Of course, the assumption is that this happens very rarely with the fact ― the Synod has not happened! ―, but it is not "completely unthinkable".

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It is unthinkable that an entire world Synod of Bishops, under the chairmanship of the Roman Pontiff can fall into heresy. This can happen for any Bishop or a cardinal, but not for the Synod as such, representative of the whole Church, that, as such, cannot err in faith.

Everybody knows that the Synod has the task of advising the Pope, but that's not to say anything. I recommend not against dogma, ma on the basis of the doctrine and to apply the dogma in the pastoral, in the formation of new legislation and in the administration of the sacraments. Can give wrong advice, the Pope will look correct. But it cannot err in dogma.

As for the example of the three Popes, in a serious Treaty of apologetics is the solution to these cases actually not easy. Here we can say briefly that these Popes have actually had some equivocation or unorthodox. But it is clear from history that they were not in those conditions or freely (Liberius) or conveniently (Honorius) or intentionally (John XXII) the Petrine ministry as teachers of the faith. The first, Why cut down by a moral prostration, the second for neglect, the third acted as a private doctor. The Popes have been cleared back and proclaimed the true doctrine.

Heretical may be a novella's against the Pope a Synod he not authorized, as for example the famous Synod of Pistoia 1786, almost to lead the storm that would be unleashed against the Church and the Pope a few years after the French Revolution.

Not full orthodoxy are the synods of the Orthodox churches separated from Rome. Do not give full guarantee of orthodoxy the synods of the Church of England, organised independently of the Supreme Pontiff. Assemblies may be heretical of Lutherans, The Waldensians and all Protestant sects, not subject to the guidance of the successor of Peter.

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2. "The discipline of the sacraments is a legislative power which Christ entrusted to the Church", whereby "the grant or not grant communion enters the power of the Church's pastoral and liturgical standards». So if "the Church cannot change God's law establishing and regulating the substance of the sacraments, can change the laws enacted by you», I our case ' the current rules on divorced and remarried». Of course you will need to explain to many poor people and poor women who for centuries and with sacrifice and until today they have obeyed these rules, It was only transitional determinations, change now. That is, you must take them around. But fortunately it is not so. Indeed, If it is true that there are sacraments determinations of ecclesiastical tradition itself is changeable, the Magisterium especially recently tied the norm of non-communion for the divorced.

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It's not fooling anyone, but to explain to the faithful the difference between divine law and Church law. I repeat that There is no necessary link or opinionated, but only of convenience, then soluble, between the sacrament of the Eucharist and the ban on communion for divorced and remarried persons, Although this is a millenary tradition. Is not sacred tradition, but it is only a "Church tradition", as such changeable.

The very fact that the Synod this proposal has emerged, It means that it is permissible, otherwise the Pope would have excluded. How come there was a proposal inspired by Islam, Maybe in the name of interreligious dialogue, Grant's four wives?

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3. Following the n. 84 of Familiaris consortio (22.11.1981) of John Paul II, the post synodal Exhortation Sacramentum caritatis (22.2.2007) confirmed that the practice of not admitting to communion partners and the divorced and remarried practitioners an active sex life is "founded on Sacred Scripture (CF. Mc 10,2.12)"and motivated by the fact that" the marriage bond is intrinsically connected to the Eucharistic unity between Christ the bridegroom and the bride Church (CF Ef 5,31-32)», for which the condition of the divorced and remarried objectively contradicts "that Union of love between Christ and the Church which is meant and implemented in the Eucharist" (NN. 27, 29). So, Since the Foundation in writing and given the symbolic instrumental motivation, How do you talk about a law only and editable liturgical Church? Then, if it were only an ecclesiastical law, Why stop for divorced and remarried persons? Why not admit to the Eucharist, Orthodox and Protestants?

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There is no doubt that the current practice is based on writing, but not as a dogmatic or theological or doctrinal is based on given revealed, but just as it is a liturgical or sacramental practice established by the power of the keys, which legislative or judicial review of the Church. Instead, a deduction or dogmatic explanation made by the Church's Magisterium, It is made with rigorous logical procedure and must, and then with a link unbreakable, on the basis of the word of God or from premises revealed or a more fundamental dogma. To deny this nexus would go against the principle of non-contradiction, which does not happen at all when the Church its law suit. At most it may be imprudent decision.

For instance, the Lateran Council of 649 infers the dogma of the two wills in Christ from the dogma of the two natures of Christ defined in the Council of Chalcedon in 451. Conclusions are not possible other than from the Lateran. Indeed, dogmatic deductions but leave premises of faith; but to reach the conclusion, follow the rules of logic, for which a single speculative premise can only follow one conclusion equally speculative, because here we are in the order of essences, which cannot be other than what they are, they cannot lose their essential character, without cancelling themselves.

Instead, When the Church enters the field of pastoral care, abandoned abstract consideration, as sacrosanct, speculative essences unchanging dogmatic, to enter, always in the light of the dogma, in the complex field of the concrete and the changing circumstances, where it is not give the definitions, as in the doctrinal field, but to take practical decisions.

Like this, deductions or practical applications, on the basis of free choice, allow a multiplicity of different conclusions, arising from a single principle, that remains the same. And that's because, While the theory, from a formal and abstract premise, proceeds relentlessly for logical determinism on a single track, the practice, descending from a single active ingredient, that is the will, fan pops out of a multiplicity of choices. And while the the speculative conclusions and dogmatic, Once they are established and well founded, as houses built on the rock, cannot change, those practices, instead, to new situations, can and should change, always as the dogmatic principle requires.

The Church cannot change the substance or essence of the sacraments. Here its function is exercised infallible teaching. It also has the task of administering the sacraments and earn them wisely, in such a way, they produce the maximum possible grace to the salvation of souls. An account is the sacrament as such, instituted by Christ: This is the divine law and the mystery of faith, unchanging and intangible, absolutely required, under penalty of eternal damnation. And an account is the use of the sacraments, i.e. the sacramental pastoral, entrusted by Christ to the Church. The essence of the sacraments is the subject of dogmatic and speculative theology. The use of the sacraments is governed by the laws of the Church, from the liturgy, from the pastoral and canonical law. Here there is a change, the improvement, reform and renewal. The Church can heal the salvation of souls is conceding that denying the sacrament. We should not lay down on one chance and see which option best serves, in a given situation, to salvation.

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4. If it were just an ecclesiastical law, Why stop for divorced and remarried persons? Why not admit to the Eucharist, Orthodox and Protestants?

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It is assumed that the divorced and remarried Catholics are and then believe in the value of the sacrament of marriage and the Eucharist, prerequisite to use. Now, It is known that Protestants do not believe the value of these two sacraments. It is incongruous to compare their position with regard to that of divorced and remarried Catholics. As for the Orthodox, they instead accept the sacraments, the Church may establish an agreement with them in mixed marriages to resolve the issue.

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5. «There are "sinful conditions", because sin is an act, It is not a condition, nor is it a permanent state». Some sin is an Act and not extend indefinitely in time — Fortunately! —; but there is a "serious external behavior, and "stable" manifestly contrary to the moral norm», in front of which the Church "cannot but feel called into question», interdicendo participation in the sacraments (John Paul II, Church of the Eucharist /17.4.2003/, n. 37; CF. also Can. 915). So it is for the people of whom you speak, obviously without thereby exclude them from participation in the life of the Church, rather. But our theologian seems to ignore this dimension.

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It is true that the behavior of the divorced and remarried, regarding their coexistence, is a "serious external behavior, and "stable" manifestly contrary to the moral norm». Certainly the Church is deeply concerned and sorry for such behavior, that endangers the souls of living together and create scandal among the faithful. But it is especially worried about their indicar, If they cannot stop living, how and by what means, Divine and human, legal or moral, can keep grace, Despite the SIN, possibly or probably frequent. The proposal emerged at the Synod, at some fathers, to grant communion, should be seen in this area of considerations.

Moreover, the Church is more concerned with the inner situation of souls, that the external behavior, as much as it is socially important external forum. If this would not give primacy to interiority, would fall in self-righteousness. It is true that the external conduct, in principle, shows the internal. You judge fruit tree. But it's not always easy to know whether an act objectively bad or sinful bears blame in the soul of one who has committed, or judge, how do you say, intentions.

However, it is possible to perform an act outside itself and good for its object, but with malice in the heart or without sincerity. Judas gave a kiss to Christ: but with what mind? It is also possible that one performs an act objectively bad, but without knowing it, and so he remains blameless before God. Moreover, It is necessary to give an overall assessment of the situation of the couple, in all its aspects and not just about the sexual sphere. If indeed there can be no sin, in other areas of their lives, the two may have good human qualities, civic competences, educational activities, morals, working hours, psychological care, cultural, spiritual and religious, of which must be taken into account and on which we must leverage, to cover the sexual moral defects.

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6. An annotation on the scraping bottom of barrel: "I often find themselves divorced and remarried persons. The request is always the same: Why can't I receive communion? Then I invite these people to look within, to ensure the serenity of conscience. If in good faith feel to be at peace with themselves, with the people you love and with God, I tell them to be quiet: they reached, even without the sacraments, the State of grace. This is a beautiful mystery». Of course I, having our theologian explained that "the problem of divorced and remarried persons is that adultery, with the aggravating circumstance of concubinage, is mortal sin», with such premises is not so easy to feel a clear conscience …

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I call these people, Depending on their different possibilities, to make a penitential journey, to ask forgiveness to God whenever they SIN, to ask for divine help, to renew after every fall to Sin no more, to try to avoid the occasions, combating temptation, not to surrender or resign itself to its strength, to check your fantasy, to keep the senses, to have clear ideas about the true dignity of sex and family, to practice in the domain of the passion and the required waiver, to keep in touch with a spiritual guide, attending Church and putting, reading and writing good books, to cultivate good companies, to follow the teachings of the Church, to give herself to good works and to the education of children, to divert the attention and interest toward legitimate goals and attractive, not to lose the confidence of being able to correct and improve, to bear in their weakness, do not lose hope to break free from sin.
In essence, the inform you that God can give grace even without the sacraments, so I have no difficulties in applying current legislation, Why do I see, knowing that present you with charity and prudence, These people are calm, find peace and are met.

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7. Here however the rub, because the Council of Trent, in the Decree on justification (13.1.1547), Chapter IX writes that: "As no religious man must doubt God's mercy, of the merits of Christ, the value and effectiveness of the sacraments, so each, reflecting on himself, on weakness and disorder, has reason to fear and fear of his State of grace (can fear and be afraid of his own grace); in fact, no one can know with certainty of faith, free from any possibility of error, having obtained the grace of God (when nobody can know … If they gratiam Dei consecutum)» ((D) 1534).

So, the assessment to be in grace will be prudent and wise that probability cannot be entrusted solely to the reflection of consciousness as described above. Because if it is true that "the judgment on the State of grace … is the person concerned, Since this is an evaluation of consciousness» (Church of the Eucharist, n. 37), There is a duty not only to consult their conscience, but form. John Paul II in Veritatis splendor (6.8.1993) law in the words of Jesus on the eye body «Lucerne an invitation to form the conscience, to make it the subject of continuous conversion to the truth and the good … A great help for the formation of conscience have Christians in the Church and in his teaching … freedom of conscience is never freedom "from" truth … the Magisterium does not lead to the Christian conscience truth extraneous to it, but manifests the truth that should already own developing them since the initial act of faith " (n. 64).

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I don't see why dropping the donkey, as we all agree. Perhaps father Riccardo Barile you misunderstood me.

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8. If then meets a priest of divorced and remarried persons who ask questions, cannot settle for answer: «Look inside. Your consciousness is in place? Then you're in business in the face of God!». A priest — a theologian Emeritus! — should enlighten the conscience and without fear of "in the bedroom". In the New Testament the Baptist rebuked Herod marriage reasons (Mt 14,3-12; MC 6,17-19; LC 3,19-20); Jesus spoke on marriage, divorce and continence (Mt 5,32; 19,1-12; MC 10,1-12; LC 16,18); the Apostolic writings have spoken about incest (1COR 5:1FF.), sanctity of marriage (EB 3,4), even intimate relations between spouses and domestic morality (1Color 7,1-16; Ef 5,21-33; Fil 3,18-21; 1PT 3,1-7), condition of virgins (1COR 7 25FF.) and widows (1TM 5,11-14), offering not only the authoritative Word of the Lord, but "a Council, as one who has obtained mercy from the Lord and trusted "or" my opinion "because" I believe I have the spirit of God» (1Color 7,25.40). After receiving similar words updated to today, the consciousness of "irregular" cohabitants cannot feel calm and "grace": rather will begin to feel "in truth".

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Certainly it is difficult and dangerous situations, where can be easy Sin often and severely. However, because God gives the grace, We think that even for them, there's the possibility at least of being intermittent in grace.

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9. The proposals of the theologian interviewed seem passable streets. In the end though, they may look normal changes and twists of his thought, less understandable is why such statements are found generous hospitality and uncritical on Future. One cannot think of a distraction, because during the Synod what a newspaper like the future in public topic can only be considered carefully. We must therefore think of a style and a choice of fairly determined, including casual revisions of a Magisterium not only ancient, but recent. Assuming a normal dose of prudence (Umana) so generally you do not risk to empty, We must conclude that those who operate such choices has covered. And at this point, on shell and on those that are waiting for you to "get out" when something will change, think of the Board of the imitation of Christ: «Don't make great case if one is for you or against you, but concerned rather that God be with you in all that you do» ((II),2,1). True. But here God whose side are?

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L 'Future, as is known, is the newspaper of the CEI, overseen by the Secretariat of State. Responding to doubts of Father Riccardo Barile is very simple: how much support does not imply any "casual review of a not only ancient Magisterium, but recent ", but simply presents some clarification of traditional moral theology, on which I based my legitimate to expose some opinions, in full submission to what the Holy Father will decide for the good of the Church.

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Varazze, 31 October 2015