“It will be asked, how the moral law, which is universal, can be sufficient, and even have binding force, in an individual case, which, in the concrete, is always unique and ‘happens only once.’ It can be sufficient and binding, and it actually is because precisely by reason of its universality, the moral law includes necessarily and ‘intentionally’ all particular cases in which its meaning is verified. In very many cases it does so with such convincing logic that even the conscience of the simple faithful sees immediately, and with full certitude, the decision to be taken” (Pius XII, Address Soyez les bienvenues to the Catholic World Federation of Young Women, Apr. 18, 1952, n. 9).
“There exist acts which, per se and in themselves, independently of circumstances, are always seriously wrong by reason of their object. These acts, if carried out with sufficient awareness and freedom, are always gravely sinful” (John Paul II, Reconciliatio et paenitentia, Dec. 2, 1984, n. 17).
“Reason attests that there are objects of the human act which are by their nature ‘incapable of being ordered’ to God, because they radically contradict the good of the person made in his image. These are the acts which, in the Church's moral tradition, have been termed ‘intrinsically evil’ (intrinsece malum): they are such always and per se, in other words, on account of their very object, and quite apart from the ulterior intentions of the one acting and the circumstances.… In teaching the existence of intrinsically evil acts, the Church accepts the teaching of Sacred Scripture. The Apostle Paul emphatically states: ‘Do not be deceived: neither the immoral, nor idolaters, nor adulterers, nor sexual perverts, nor thieves, nor the greedy, nor drunkards, nor revilers, nor robbers will inherit the Kingdom of God’ (1 Cor. 6:9-10)” (John Paul II, Enc. Veritatis splendor, Aug. 6, 1993, n. 80).
We firmly reiterate the truth that the complexity of situations and the varying degrees of responsibility among cases (due to factors that may restrict the ability to make a decision) do not allow pastors to conclude that those in irregular unions are not in an objective state of manifest grave sin, and to presume in the external forum that those in such unions who are not ignorant of the marriage rules have not deprived themselves of sanctifying grace.
“The individual may be conditioned, incited and influenced by numerous and powerful external factors. He may also be subjected to tendencies, defects and habits linked with his personal condition. In not a few cases such external and internal factors may attenuate, to a greater or lesser degree, the person's freedom and therefore his responsibility and guilt. But it is a truth of faith, also confirmed by our experience and reason, that the human person is free. This truth cannot be disregarded in order to place the blame for individuals' sins on external factors such as structures, systems or other people. Above all, this would be to deny the person's dignity and freedom, which are manifested—even though in a negative and disastrous way—also in this responsibility for sin committed. Hence there is nothing so personal and untransferable in each individual as merit for virtue or responsibility for sin” (John Paul II, Reconciliatio et paenitentia, Dec. 2, 1984, n. 16).
“It is always possible that man, as the result of coercion or other circumstances, can be hindered from doing certain good actions; but he can never be hindered from not doing certain actions, especially if he is prepared to die rather than to do evil” (John Paul II, Enc. Veritatis splendor, Aug. 6, 1993, n. 52).
We firmly reiterate the truth that, since man is endowed with free will, each knowing and voluntary moral act he does must be imputed to him, its author, and that, absent proof to the contrary, imputability must be presumed. Exterior imputability is not to be confused with the inner state of conscience. Notwithstanding that “de internis neque Ecclesia iudicat” (the Church does not judge what is internal – only God can do this), the Church can nevertheless judge acts that are directly contrary to the Divine Law.
“Though it is necessary to believe that sins neither are remitted nor ever have been remitted except gratuitously by divine mercy for Christ's sake, yet it must not be said that sins are forgiven or have been forgiven to anyone who boasts of his confidence and certainty of the remission of his sins, resting on that alone, though among heretics and schismatics this vain and ungodly confidence may be and in our troubled times indeed is found and preached with untiring fury against the Catholic Church. Moreover, it must not be maintained, that they who are truly justified must needs, without any doubt whatever, convince themselves that they are justified” (Council of Trent, Decree on justification, chap. 9).
“When an external violation has occurred, imputability is presumed unless it is otherwise apparent” (Code of Canon Law, can. 1321, § 3).
“Every act directly willed is imputable to its author” (Catechism of the Catholic Church, n. 1736).
“The judgment of one's state of grace obviously belongs only to the person involved, since it is a question of examining one's conscience. However, in cases of outward conduct which is seriously, clearly and steadfastly contrary to the moral norm, the Church, in her pastoral concern for the good order of the community and out of respect for the sacrament, cannot fail to feel directly involved. The Code of Canon Law refers to this situation of a manifest lack of proper moral disposition when it states that those who ‘obstinately persist in manifest grave sin’ [can. 915] are not to be admitted to Eucharistic communion” (John Paul II, Encyclical Ecclesia de Eucharistia, Apr. 17, 2003, n. 37).
V. Regarding the sacraments of Reconciliation and the Eucharist
We firmly reiterate the truth that, in dealing with penitents, confessors should assist them to examine themselves on the specific duties of the Commandments, help them to reach sufficient repentance and to accuse themselves fully of grave sins, as well as to advise them to embrace the path of holiness. In so doing, the confessor is bound to admonish penitents regarding objectively serious transgressions of God's Law, and to ensure they truly desire absolution and God's pardon, and are resolved to re-examine and correct their behavior. Even though frequent relapse into sins is not in itself a motive for denying absolution, it cannot be given without sufficient repentance, or the firm resolution to avoid sin in the future.
“The truth, which comes from the Word and must lead us to him, explains why sacramental confession must not stem from and be accompanied by a mere psychological impulse, as though the sacrament were a substitute for psychotherapy, but from sorrow based on supernatural motives, because sin violates charity towards God, the Supreme Good, was the reason for the Redeemer's sufferings and causes us to lose the goods of eternity.… Unfortunately many of the faithful today approach the sacrament of Penance without making a complete accusation of their mortal sins in the sense just mentioned by the Council of Trent. Sometimes they react to the priest confessor, who dutifully questions them about the necessary completeness, as if he were allowing himself an undue intrusion into the sanctuary of conscience. I hope and pray that these unenlightened faithful will be convinced, also by virtue of this present teaching, that the norm requiring completeness in kind and number, insofar as can be known from an honestly examined memory, is not a burden imposed on them arbitrarily, but a means of liberation and serenity. It is also self-evident that the accusation of sins must include the serious intention not to commit them again in the future. If this disposition of soul is lacking, there really is no repentance: this is in fact a question of moral evil as such, and so not taking a stance opposed to a possible moral evil would mean not detesting evil, not repenting. But as this must stem above all from sorrow for having offended God, so the intention of not sinning must be based on divine grace, which the Lord never fails to give anyone who does what he can to act honestly.… It should also be remembered that the existence of sincere repentance is one thing, the judgement of the intellect concerning the future is another: it is indeed possible that, despite the sincere intention of sinning no more, past experience and the awareness of human weakness makes one afraid of falling again; but this does not compromise the authenticity of the intention, when that fear is joined to the will, supported by prayer, of doing what is possible to avoid sin” (John Paul II, Letter to the Apostolic Penitentiary, Mar. 22, 1996, nn. 3-5).
We firmly reiterate the truth that divorcees who have attempted a civil marriage and do not separate, but rather remain in their objective state of adultery, can never be considered by confessors and other pastors of souls as living in an objective state of grace, able to grow in the life of grace and charity and entitled to receive absolution in the Sacrament of Penance, or be admitted to the Holy Eucharist, unless they express contrition for their state of life and firmly resolve to abandon it—even though, subjectively, these divorcees may not feel culpable, or not fully so, for their objectively grave sinful situation, due to conditioning and mitigating factors.
“I am referring to certain situations, not infrequent today, affecting Christians who wish to continue their sacramental religious practice, but who are prevented from doing so by their personal condition, which is not in harmony with the commitments freely undertaken before God and the church.… Basing herself on these two complementary principles [of compassion and truthfulness], the Church can only invite her children who find themselves in these painful situations to approach the divine mercy by other ways, not however through the sacraments of Penance and the Eucharist until such time as they have attained the required dispositions. On this matter, which also deeply torments our pastoral hearts, it seemed my precise duty to say clear words in the apostolic exhortation Familiaris Consortio, as regards the case of the divorced and remarried, and likewise the case of Christians living together in an irregular union” (John Paul II, Reconciliatio et paenitentia, Dec. 2, 1984, n. 34).
“Any practice which restricts confession to a generic accusation of sin or of only one or two sins judged to be more important is to be reproved” (John Paul II, Motu proprio Misericordia Dei, Apr. 7, 2002, n. 3).
“It is clear that penitents living in a habitual state of serious sin and who do not intend to change their situation cannot validly receive absolution” (John Paul II, Misericordia Dei, Apr. 7, 2002, n. 7 c.).
We firmly reiterate the truth that, as regards divorcees who have attempted a civil marriage and live openly more uxorio (as man and wife), no responsible personal and pastoral discernment can sustain that sacramental absolution or admission to the Eucharist is permitted, under the claim that, due to diminished responsibility, no grave fault exists. The reason for this is because their eventual lack of formal culpability cannot be a matter of public knowledge, while their outward state of life objectively contradicts the indissoluble character of Christian marriage and that union of love between Christ and the Church, which is signified and effected by the Holy Eucharist.
“The Church reaffirms her practice, which is based upon Sacred Scripture, of not admitting to Eucharistic Communion divorced persons who have remarried. They are unable to be admitted thereto from the fact that their state and condition of life objectively contradict that union of love between Christ and the Church which is signified and effected by the Eucharist. Besides this, there is another special pastoral reason: if these people were admitted to the Eucharist, the faithful would be led into error and confusion regarding the Church's teaching about the indissolubility of marriage” (John Paul II, Familiaris Consortio, Nov. 22, 1981, n. 84).
“In recent years, in various regions, different pastoral solutions in this area have been suggested according to which, to be sure, a general admission of divorced and remarried to Eucharistic communion would not be possible, but the divorced and remarried members of the faithful could approach Holy Communion in specific cases when they consider themselves authorized according to a judgement of conscience to do so. This would be the case, for example, when they had been abandoned completely unjustly, although they sincerely tried to save the previous marriage, or when they are convinced of the nullity of their previous marriage, although unable to demonstrate it in the external forum or when they have gone through a long period of reflection and penance, or also when for morally valid reasons they cannot satisfy the obligation to separate. In some places, it has also been proposed that in order objectively to examine their actual situation, the divorced and remarried would have to consult a prudent and expert priest. This priest, however, would have to respect their eventual decision to approach Holy Communion, without this implying an official authorization. In these and similar cases it would be a matter of a tolerant and benevolent pastoral solution in order to do justice to the different situations of the divorced and remarried. Even if analogous pastoral solutions have been proposed by a few Fathers of the Church and in some measure were practiced, nevertheless these never attained the consensus of the Fathers and in no way came to constitute the common doctrine of the Church nor to determine her discipline.… In fidelity to the words of Jesus Christ, the Church affirms that a new union cannot be recognized as valid if the preceding marriage was valid. If the divorced are remarried civilly, they find themselves in a situation that objectively contravenes God's law. Consequently, they cannot receive Holy Communion as long as this situation persists” (Congregation for the Doctrine of the Faith, Letter to the Bishops of the Catholic Church concerning the reception of Holy Communion by the divorced and remarried members of the faithful, Sept. 14, 1994, nn. 3-4).
“The reception of the Body of Christ when one is publicly unworthy constitutes an objective harm to the ecclesial communion: it is a behavior that affects the rights of the Church and of all the faithful to live in accord with the exigencies of that communion. In the concrete case of the admission to Holy Communion of faithful who are divorced and remarried, the scandal, understood as an action that prompts others towards wrongdoing, affects at the same time both the sacrament of the Eucharist and the indissolubility of marriage. That scandal exists even if such behavior, unfortunately, no longer arouses surprise: in fact it is precisely with respect to the deformation of the conscience that it becomes more necessary for Pastors to act, with as much patience as firmness, as a protection to the sanctity of the Sacraments and a defense of Christian morality, and for the correct formation of the faithful” (Pontifical Council for Legislative Texts, Declaration Concerning the admission to Holy Communion of faithful who are divorced and remarried, June 24, 2000, n. 1).
We firmly reiterate the truth that subjective certainty in conscience about the invalidity of a previous marriage by divorcees who have attempted a civil marriage (although the Church still sees their previous marriage as valid) is never sufficient, on its own, to excuse one from the material sin of adultery, or to permit one to disregard the canonical assessment and sacramental consequences of living as a public sinner.
“The mistaken conviction of a divorced and remarried person that he may receive Holy Communion normally presupposes that personal conscience is considered in the final analysis to be able, on the basis of one's own convictions (cf. Encyclical Veritatis splendor, 55), to come to a decision about the existence or absence of a previous marriage and the value of the new union. However, such a position is inadmissible (cf. Code of Canon Law, can. 1085 § 2). Marriage, in fact, because it is both the image of the spousal relationship between Christ and his Church as well as the fundamental core and an important factor in the life of civil society, is essentially a public reality.… Thus the judgment of conscience of one's own marital situation does not regard only the immediate relationship between man and God, as if one could prescind from the Church's mediation, that also includes canonical laws binding in conscience. Not to recognize this essential aspect would mean in fact to deny that marriage is a reality of the Church, that is to say, a sacrament” (Congregation for the Doctrine of the Faith, Communion by the divorced and remarried members of the faithful, Sept. 14, 1994, nn. 7-8).
We firmly reiterate the truth that “Baptism and Penance are as purgative medicines, given to take away the fever of sin, whereas this sacrament [the Holy Eucharist] is a medicine given to strengthen, and it ought not to be given except to them who are quit of sin” (St. Thomas Aquinas, Summa theologiae, III, q. 80, a.4, ad 2). Those who receive the Holy Eucharist are indeed partaking of the Body and Blood of Christ and must be worthy to do so by being in the state of grace. Divorcees who have attempted a civil marriage, and thus lead an objective and publicly sinful lifestyle, risk committing a sacrilege by receiving Holy Communion. For them, Holy Communion would not be medicine but a spiritual poison. If a celebrant goes along with their unworthy Communion, either he does not believe in the Real Presence of Christ, or in the indissolubility of marriage, or in the sinfulness of living more uxorio (as man and wife) outside a valid marriage.
“It is to be recalled that the ‘Eucharist is not ordered to the forgiveness of mortal sins—that is proper to the Sacrament of Reconciliation. The Eucharist is properly the sacrament of those who are in full communion with the Church’” (Sacred Congregation for the Liturgy and the discipline of Sacraments, Circular Letter concerning the integrity of the Sacrament of Penance, Mar. 20, 2000, n. 9).
“The prohibition [of giving the Eucharist to public sinners] found in the cited canon [can. 915], by its nature, is derived from divine law and transcends the domain of positive ecclesiastical laws: the latter cannot introduce legislative changes which would oppose the doctrine of the Church. The scriptural text on which the ecclesial tradition has always relied is that of St. Paul: ‘This means that whoever eats the bread or drinks the cup of the Lord unworthily sins against the body and blood of the Lord. A man should examine himself first only then should he eat of the bread and drink of the cup. He who eats and drinks without recognizing the body eats and drinks a judgment on himself’ (1 Cor. 11: 27).… Any interpretation of can. 915 that would set itself against the canon's substantial content, as declared uninterruptedly by the Magisterium and by the discipline of the Church throughout the centuries, is clearly misleading. One cannot confuse respect for the wording of the law (cfr. can. 17) with the improper use of the very same wording as an instrument for relativizing the precepts or emptying them of their substance. The phrase ‘and others who obstinately persist in manifest grave sin’ is clear and must be understood in a manner that does not distort its sense so as to render the norm inapplicable. The three required conditions are: a) grave sin, understood objectively, being that the minister of Communion would not be able to judge from subjective imputability; b) obstinate persistence, which means the existence of an objective situation of sin that endures in time and which the will of the individual member of the faithful does not bring to an end, no other requirements (attitude of defiance, prior warning, etc.) being necessary to establish the fundamental gravity of the situation in the Church; c) the manifest character of the situation of grave habitual sin.
“Those faithful who are divorced and remarried would not be considered to be within the situation of serious habitual sin who would not be able, for serious motives—such as, for example, the upbringing of the children—‘to satisfy the obligation of separation, assuming the task of living in full continence, that is, abstaining from the acts proper to spouses’ (Familiaris consortio, n. 84), and who on the basis of that intention have received the sacrament of Penance. Given that the fact that these faithful are not living more uxorio is per se occult, while their condition as persons who are divorced and remarried is per se manifest, they will be able to receive Eucharistic Communion only remoto scandalo…. In those situations, however, in which these precautionary measures have not had their effect or in which they were not possible, the minister of Communion must refuse to distribute it to those who are publicly unworthy. They are to do this with extreme charity, and are to look for the opportune moment to explain the reasons that required the refusal. They must, however, do this with firmness, conscious of the value that such signs of strength have for the good of the Church and of souls…. Bearing in mind the nature of the above-cited norm (cfr. n. 1), no ecclesiastical authority may dispense the minister of Holy Communion from this obligation in any case, nor may he emanate directives that contradict it” (Pontifical Council for Legislative Texts, Communion of faithful who are divorced and remarried, nn. 1-4).
We firmly reiterate the truth that, according to the logic of the Gospel, men who die in the state of mortal sin, unreconciled with God, are condemned to hell forever. In the Gospels, Jesus frequently speaks about the danger of eternal damnation.
“If [the Catholic faithful] fail moreover to respond to that grace in thought, word and deed, not only shall they not be saved but they will be the more severely judged” (Vatican Council II, Lumen gentium, Nov. 21, 1964, n. 14).
“Mortal sin is a radical possibility of human freedom, as is love itself. It results in the loss of charity and the privation of sanctifying grace, that is, of the state of grace. If it is not redeemed by repentance and God's forgiveness, it causes exclusion from Christ's kingdom and the eternal death of hell, for our freedom has the power to make choices for ever, with no turning back. However, although we can judge that an act is in itself a grave offense, we must entrust judgment of persons to the justice and mercy of God” (Catechism of the Catholic Church, n. 1861).
VI. Regarding the Church’s maternal and pastoral attitude
We firmly reiterate the truth that the clear teaching of the truth is an eminent work of mercy and charity, because the first saving task of the Apostles and their successors is to obey the Savior’s solemn command: “Go, therefore, and make disciples of all nations…teaching them to observe all that I have commanded you” (Matt. 28: 19-20).
“Catholic doctrine tells us that the primary duty of charity does not lie in the toleration of false ideas, however sincere they may be, nor in the theoretical or practical indifference towards the errors and vices in which we see our brethren plunged, but in the zeal for their intellectual and moral improvement as well as for their material well-being…. Any other kind of love is sheer illusion, sterile and fleeting” (Pius X, Encyclical Notre charge Apostolique, Aug. 15, 1910).
“The Church is always the same and she remains immutable according to the will of Christ and the true tradition that perfected her.” (Paul VI, Homily, Oct. 28, 1965).
“It is an outstanding manifestation of charity toward souls to omit nothing from the saving doctrine of Christ; but this must always be joined with tolerance and charity, as Christ Himself showed in His conversations and dealings with men. For when He came, not to judge, but to save the world, was He not bitterly severe toward sin, but patient and abounding in mercy toward sinners?” (Paul VI, Enc. Humanae vitae, July 25, 1968, n. 29).
“The Church's teaching, and in particular her firmness in defending the universal and permanent validity of the precepts prohibiting intrinsically evil acts, is not infrequently seen as the sign of an intolerable intransigence, particularly with regard to the enormously complex and conflict-filled situations present in the moral life of individuals and of society today; this intransigence is said to be in contrast with the Church's motherhood. The Church, one hears, is lacking in understanding and compassion. But the Church's motherhood can never in fact be separated from her teaching mission, which she must always carry out as the faithful Bride of Christ, who is the Truth in person. ‘As Teacher, she never tires of proclaiming the moral norm... The Church is in no way the author or the arbiter of this norm. In obedience to the truth which is Christ, whose image is reflected in the nature and dignity of the human person, the Church interprets the moral norm and proposes it to all people of good will, without concealing its demands of radicalness and perfection.’” (John Paul II, Enc. Veritatis splendor, Aug. 6, 1993, n. 95).
We firmly reiterate the truth that the impossibility of giving absolution and Holy Communion to Catholics living manifestly in an objective state of grave sin, such as those who cohabitate, or the divorcees who have attempted a civil marriage, stems from the Church’s maternal care, since She is not the owner of the Sacraments, but rather the “faithful steward of the mysteries of God” (1 Cor. 4: 1).
“As teachers and custodians of the salvific truth of the Eucharist, we must always and everywhere preserve this meaning and this dimension of the sacramental encounter and intimacy with Christ.… We must always take care that this great meeting with Christ in the Eucharist does not become a mere habit, and that we do not receive Him unworthily, that is to say, in a state of mortal sin.… We cannot, even for a moment, forget that the Eucharist is a special possession belonging to the whole Church. It is the greatest gift in the order of grace and of sacrament that the divine Spouse has offered and unceasingly offers to His spouse. And precisely because it is such a gift, all of us should in a spirit of profound faith let ourselves be guided by a sense of truly Christian responsibility.… The Eucharist is a common possession of the whole Church as the sacrament of her unity. And thus the Church has the strict duty to specify everything which concerns participation in it and its celebration” (John Paul II, Letter Dominicae Cenae, Feb. 24, 1980, nn. 4-12).
“This does not mean that the Church does not take to heart the situation of these faithful, who moreover are not excluded from ecclesial communion. She is concerned to accompany them pastorally and invite them to share in the life of the Church in the measure that is compatible with the dispositions of divine law, from which the Church has no power to dispense” (Congregation for the Doctrine of the Faith, Communion by the divorced and remarried, Sept. 14, 1994, n. 6).
“In pastoral action one must do everything possible to ensure that this is understood not to be a matter of discrimination but only of absolute fidelity to the will of Christ who has restored and entrusted to us anew the indissolubility of marriage as a gift of the Creator. It will be necessary for pastors and the community of the faithful to suffer and to love in solidarity with the persons concerned so that they may recognize in their burden the sweet yoke and the light burden of Jesus. Their burden is not sweet and light in the sense of being small or insignificant, but becomes light because the Lord—and with him the whole Church—shares it. It is the task of pastoral action, which has to be carried out with total dedication, to offer this help, founded in truth and in love together” (Congregation for the Doctrine of the Faith, Communion by the divorced and remarried, Sept. 14, 1994, n. 10).
“Through the centuries, the celebration of the Sacrament of Penance has developed in different forms, but it has always kept the same basic structure: it necessarily entails not only the action of the minister—only a Bishop or priest, who judges and absolves, tends and heals in the name of Christ—but also the actions of the penitent: contrition, confession and satisfaction” (John Paul II, Misericordia Dei, Apr. 7, 2002, proem).
VII. Regarding the universal validity of the Church’s constant magisterium
We firmly reiterate the truth that the doctrinal, moral and pastoral questions concerning the Sacraments of the Eucharist, Penance and Marriage shall be resolved by interventions of the Magisterium and, by their very nature, preclude contradictory interpretations of that teaching, or the drawing of substantially diverse practical consequences from it on the ground that each country or region can seek solutions better suited to its culture and sensitive to its tradition and local needs.
“The underlying principle of these new opinions is that, in order to more easily attract those who differ from her, the Church should shape her teachings more in accord with the spirit of the age and relax some of her ancient severity and make some concessions to new opinions. Many think that these concessions should be made not only in regard to ways of living, but even in regard to doctrines which belong to the deposit of the faith. They contend that it would be opportune, in order to gain those who differ from us, to omit certain points of her teaching which are of lesser importance, and to tone down the meaning which the Church has always attached to them. It does not need many words, beloved son, to prove the falsity of these ideas if the nature and origin of the doctrine which the Church proposes are recalled to mind. The Vatican Council [Constitutio de Fide Catholica, chap. IV] says concerning this point: ‘For the doctrine of faith which God has revealed has not been proposed, like a philosophical invention to be perfected by human ingenuity, but has been delivered as a divine deposit to the Spouse of Christ to be faithfully kept and infallibly declared. Hence that meaning of the sacred dogmas is perpetually to be retained which our Holy Mother, the Church, has once declared, nor is that meaning ever to be departed from under the pretense or pretext of a deeper comprehension of them.’” (Leo XIII, Encyclical Testem benevolentiae, Jan. 22, 1899).
“One of the primary duties of the Apostolic Office is to disprove and condemn erroneous doctrines and to oppose civil laws which are in conflict with the Law of God, and so to preserve humanity from bringing about its own destruction” (Pius X, Consistory speech, Nov. 9, 1903).
“The Church, the ‘pillar and bulwark of the truth,’ ‘has received this solemn command of Christ from the apostles to announce the saving truth.’ ‘To the Church belongs the right always and everywhere to announce moral principles, including those pertaining to the social order, and to make judgments on any human affairs to the extent that they are required by the fundamental rights of the human person or the salvation of souls.’” (Catechism of the Catholic Church, n. 2032).
“It is of the utmost importance that in moral as well as in dogmatic theology all should obey the magisterium of the Church and should speak as with one voice” (Paul VI, Enc. Humanae vitae, July 25, 1968, n. 28).
“It falls to the universal Magisterium, in fidelity to Sacred Scripture and Tradition, to teach and to interpret authentically the depositum fidei. With respect to the aforementioned new pastoral proposals, this Congregation deems itself obliged therefore to recall the doctrine and discipline of the Church in this matter” (Congregation for the Doctrine of the Faith, Communion by the divorced and remarried, Sept. 14, 1994, n. 4).
VIII. The ever youthful voice of the Fathers of the Church
“It comes to pass that, while [the pastors of souls] delight in being hustled by worldly tumults, they are ignorant of the things that are within, which they ought to have taught to others. And from this cause undoubtedly, the life also of their subjects is benumbed…. For when the head languishes, the members fail to thrive; and it is in vain for an army to follow swiftly in pursuit of enemies if the very leader of the march goes wrong. No exhortation sustains the minds of the subjects, and no reproof chastises their faults…. [T]he subjects are unable to apprehend the light of truth, because, while earthly pursuits occupy the pastor's mind, dust, driven by the wind of temptation, blinds the Church's eyes” (St. Gregory the Great, Regula pastoralis, II, 7).
“Even penance itself, when by the law of the Church there is sufficient reason for its being gone through, is frequently evaded through infirmity; for shame is the fear of losing pleasure when the good opinion of men gives more pleasure than the righteousness which leads a man to humble himself in penitence. Wherefore the mercy of God is necessary not only when a man repents, but even to lead him to repent” (St. Augustine, Enchiridion de fide, spe et caritate, 82).
“Repentance is the renewal of baptism. Repentance is a contract with God for a second life. A penitent is a buyer of humility. Repentance is self-condemning reflection, and carefree self-care. Repentance is the daughter of hope and the renunciation of despair. A penitent is an undisgraced convict. Repentance is reconciliation with the Lord by the practice of good deeds contrary to the sins. Repentance is purification of conscience. Repentance raises the fallen, mourning knocks at the gate of Heaven, and holy humility opens it” (St. John Climacus, Scala paradisi, 25).
While our neo-pagan world wages a general attack against the divine institution of marriage,
and the plagues of divorce and sexual depravity spread everywhere, even within the life of the Church,
we, the undersigned bishops, priests and Catholic faithful, consider it our duty and privilege to declare,
with one voice, our fidelity to the Church’s unchangeable teachings on marriage and to Her uninterrupted discipline,
as received from the Apostles. Indeed, only the clarity of truth will set people free (John 8: 32) and enable them to find the true joy of love,
by living a life in accordance with the wise and saving will of God, in other words, avoiding sin, as maternally requested by Our Lady in Fatima, in 1917.
29th August 2016,
Feast of the Beheading of John the Baptist (martyred for upholding the truth on marriage)