![\"22\/09\/2015](\"https:\/\/insidethevatican.com\/wp-content\/uploads\/2016\/08\/fr.-pensa-MA2R3755-x-1024x892.jpg\")
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Very soon, perhaps on March 19, Pope Francis is expected to publish a document on the family as his conclusion to the work of the two bishops\u2019 Synods on the Family in 2014 and 2015\u00a0<\/em><\/p>\n As he approaches the third year of his pontificate, Pope Francis faces his greatest decision yet. It is a decision, many believe, which will largely define his papacy. Not surprisingly, the debate leading up to it has grown dramatic and intense \u2014 pushing the boundaries of civil and theological discourse in the Church.<\/p>\n We speak, of course, of the Holy Father\u2019s upcoming Apostolic Exhortation on the recent Synod on the Family, conducted in Rome during two sessions (in October of 2014, and again in October of 2015).<\/p>\n The Synod itself shook the Church. Not since Vatican II has there been so much acrimony, accusation and mischief surrounding a single Church gathering. (For an excellent primer on the controversy surrounding the first session \u2014 which was far more unsettled than the second \u2014 see The Rigging of the Vatican Synod: An Investigation into Alleged Manipulation at the Extraordinary Synod on the Family<\/em> by Edward Pentin, a book endorsed by Cardinal Wilfrid Napier, a top Synod official and appointee of Pope Francis).<\/p>\n Part of this turmoil is due to the nature of such events, which are bound to witness differing views and clashing personalities \u2014 as anyone who studies the history of the Church knows. But the passions the Synod gave rise to were not due to these factors alone; they were also generated \u2014 for better or for worse \u2014 by Pope Francis himself.<\/p>\n At the opening of the Synod, in 2014, Pope Francis had encouraged lively and frank debate: \u201cOne general and basic condition is this: speaking honestly,\u201d he said. \u201cLet no one say \u2018I cannot say this [because] they will think this or this of me\u2019\u2026 After the last Consistory in which the family was discussed, a cardinal wrote to me, saying, what a shame that several cardinals did not have the courage to say certain things out of respect for the Pope, perhaps believing that the Pope will think something else. This is not good\u2026 because it is necessary to say all that, in the Lord, one feels the need to say, without polite deference, without hesitation. And, at the same time, one must listen with humility and welcome, with an open heart, what your brothers say.\u201d<\/p>\n All of this sounded fair-minded and conscientious \u2014 and it was, to the extent the debate would proceed within the boundaries of orthodoxy. But as the faithful soon found out, many prelates took liberties with the Pope\u2019s invitation, and began proposing, not just new pastoral strategies, but ideas and practices that violated Catholic teaching itself.<\/p>\n Among them was the belief that Catholics who had divorced and remarried without ever having received an annulment, and thus still considered married in the eyes of the Church, could receive Holy Communion \u2014 even if they were committing adultery, as the Church would hold. Another idea was that unmarried couples living in sin, whether heterosexual or homosexual, should be \u201cwelcomed\u201d without reproach \u2014 and even praised for carrying special \u201cgifts.\u201d<\/p>\n To say these ideas contradicted Christianity, and would sanction behavior the Gospel \u2014 and the Catholic Catechism \u2014 condemn, and might lead souls to hell, would be an understatement.<\/p>\n They would also assault the spiritual works of mercy, among which are to instruct the ignorant and admonish sinners.<\/p>\n Fortunately, as we know from the Synod\u2019s final 2015 report, the indissolubility of marriage and Catholic teaching were upheld by the majority of bishops; no mention was made of Communion for the divorced and remarried, and Cath\u00adolic teaching on sexual morality was affirmed, not weakened.<\/p>\n Though some theologians and cardinals believe the document could have been even better had it explicitly stated Communion for the divorced and remarried was absolutely forbidden, as St. John Paul II had done in Familiaris Consortio<\/em>, the final document did state that any pastoral approach toward the divorced and remarried had to be implemented \u201caccording to the teaching of the Church<\/em>,\u201d which, defenders maintained, was the equivalent of reaffirming John Paul\u2019s teaching.<\/p>\n But even if the final document had been pitch-perfect \u2014 or much worse, as many had feared \u2014 it would not have any binding power on Catholics, for Synods are only advisory and consultative bodies. Authoritative, magisterial teaching must come from the Pope himself, and this is why Francis\u2019 forthcoming Apostolic Exhortation on the Synod \u2014 rumored to be expected on March 19, the Feast of St. Joseph \u2014 is being awaited with such anticipation. What he says therein will be authoritative papal teaching.<\/p>\n Before issuing his own exhortation, one would have thought, or hoped, that the Pope might have provided clear and specific instructions to the Synod regarding what he wanted the bishops to say. But for reasons only Francis knows, he decided to remain largely passive, allowing the bishops to fight the Synod\u2019s searing debates out themselves, leaving many to wonder whether the Pope intends to re-affirm Catholic teaching in his Apostolic Exhortation, or propose something radically different.<\/p>\n Edward Pentin<\/p><\/div>\n Consequently, now is the most important moment of Francis\u2019 papacy: it is the Pope\u2019s moment of truth.<\/p>\n One early clue regarding what the Pope might say, according to papal observers, was provided by Father Antonio Spadaro, SJ, the editor of La Civilt\u00e0 Cattolica<\/em> (the Jesuit journal in Rome), and someone said to be close to the pontiff.<\/p>\n Last November, shortly after the Synod ended, Fr. Spadaro wrote an article for La Civilt\u00e0<\/em> claiming that the Synod had \u201claid the foundations\u201d for civilly remarried divorcees to receive Holy Communion. After it appeared, a number of prominent Catholic commentators assumed it was previewing what Pope Francis had in mind for his Apostolic Exhortation. But these speculations led to immediate and strong rebuttals by eminent Catholic scholars, who argued that Fr. Spadaro had seriously misrepresented the Synod\u2019s final report, and, more importantly, that Spadaro did not speak for the Pope, however \u201cfriendly\u201d their relationship might be as fellow Jesuits.<\/p>\n As the debate continued, Vatican reporter John Allen outlined the four options Francis has, as he writes his Apostolic Exhortation:<\/p>\n \u201c1. A clear \u2018yes\u2019 to Communion for the divorced and remarried, even if it would require some discernment in individual cases.<\/p>\n \u201c2. A clear \u2018no,\u2019 while stressing that divorced and civilly remarried believers remain part of the Church and can participate in its life in various ways.<\/p>\n \u201c3. A call for more study and reflection, saying that the time isn\u2019t right to make a decision.<\/p>\n \u201c4. Decentralizing the question to some extent by offering broad guidelines and then encouraging local bishops to make decisions.\u201d<\/p>\n Fr. Antonio Spadaro, SJ<\/p><\/div>\n Elaborating on that fourth option\u2014 which has become popular among dissenters searching for more subtle ways to violate Catholic teaching\u2008\u2014\u2008Allen continued: \u201cFrancis could provide greater scope for what is known as an \u2018internal forum\u2019 solution, which basically means that pastors and bishops could work with people in a second relationship to reach a private decision in conscience that they meet the requirements for Communion, even if they don\u2019t fully meet the requirements in Fam\u00adiliaris Consortio<\/em>.\u201d (Emphasis add\u00aded)<\/p>\n Orthodox Catholic theologians and faithful Catholics are surprised \u2014 not to say scandalized \u2014 that these questions are even being asked, for in their judgment, this is an easy call for Francis. He really has only one legitimate choice, as the Vicar of Christ, and that is to proceed with option number 2: to clearly reaffirm settled Catholic teaching as is, uphold the ban of Communion for the divorced and remarried \u2014 unless they receive a proper annulment, or refrain from sexual relations \u2014 while treating everyone with compassion, encouraging them to participate in the Church as far as Catholic teaching permits.<\/p>\n If Francis does anything less \u2014 if he is seen as giving ground, delays his decision, or grants discretion to local clergy to create their own solutions for those in irregular relations \u2014 it will not only destabilize Francis\u2019 papacy but gravely injure the authority and unity of the Church \u2014 until a new Pope arrives to repair the damage. That is the worst-case scenario.<\/p>\n Fortunately, just as we approach the Pope\u2019s moment of truth, there are signs that Francis will avoid such a calamity, vindicate Catholic teaching, and confound his critics.<\/p>\n In January, Francis delivered an address to the Tribunal of the Roman Rota, the Vatican\u2019s official Court, which was as unexpected as it was powerful. Categorically rejecting the idea that the Church needs to sacrifice truth for mercy, Francis declared: \u201cThe Church, in fact, can show the indefectible merciful love of God to families, in particular to those wounded by sin and by the trials of life and, at the same time, proclaim the inalienable truth of marriage according to God\u2019s plan<\/em>\u201d (emphasis added).<\/p>\n He then endorsed the Synod\u2019s support for Tradition by stating that \u201cthe synodal sessions on the subject of the family, which the Lord granted us to carry out in the last two years\u2026 indicated to the world that there cannot be confusion between the family willed by God and all other types of union\u201d [e.g., homosexual \u201cmarriage\u201d or civil unions, and\/or heterosexuals living outside of marriage].<\/p>\n Francis then told the bishops, \u201cWhen the Church, through your service, decides to declare the truth about marriage in a concrete case, for the good of the faithful, she has present at the same time those who by free choice and unhappy circumstances of life, live in an objective state of error<\/em>, but continue to be the object of the merciful love of Christ and therefore of the Church Herself. The family, founded on the indissoluble, unitive and procreative marriage, belongs to God\u2019s \u2018dream\u2019 and that of His Church for the salvation of humanity.\u201d<\/p>\n After clarifying the Church\u2019s new norms for annulments and emphasizing that they must never be used to weaken the authentic marital bond, the Pope declared that \u201cerrors\u201d regarding \u201cthe sacredness of marriage\u201d needed to be approached with a \u201crenewed sense of responsibility,\u201d concluding: \u201cThe Church continues to propose marriage in its essential elements \u2014 offspring, the good of the spouses, unity, indissolubility, sacredness \u2014 not as an ideal for a few, despite modern models centered on the ephemeral and the transitory, but as a reality that, with the grace of Christ, can be lived by all the baptized faithful<\/em>\u201d (emphasis added).<\/p>\n And therefore, the Pope concluded, \u201cthere is greater reason\u201d and \u201cpastoral urgency\u201d to better prepare Catholic couples for marriage, lest they fail to truly understand and appreciate it and live up to its teachings, which derive from the will of Christ.<\/p>\n No sooner had Francis completed his address than many Vatican commentators went into overdrive, revising and even completely changing their opinions about his pontificate and upcoming Apostolic Exhortation. One writer for the Catholic Herald<\/em> noted joyously that it was a speech that could have been delivered by St. John Paul II, or Pope Emeritus Benedict \u2014 who, for all we know, may have served as an advisor for it.<\/p>\n Whatever compelled Francis to deliver his superb address to the Roman Rota, it quickly became \u201cthe papal speech heard round the world,\u201d and sent a strong signal, at least to many, that there would be no dramatic changes proposed in Francis\u2019 upcoming Apostolic Exhortation \u2014 quite the contrary.<\/p>\n John Allen<\/p><\/div>\n Francis\u2019 statements that the Church\u2019s teachings on marriage are not impossible ideals which only a heroic few can live up to, were seen as a clear rebuke to Cardinal Walter Kasper, who has said that living up to the Church\u2019s teachings on marriage is a \u201cheroic act, and heroism is not for the average Christian.\u201d Cardinal Kasper could not be more wrong \u2014 and the Pope could not be more right \u2014 for the Gospel teaches that \u201cGod is faithful\u201d and will never burden us with any situation we cannot endure (1 Corinthians 10:13).<\/p>\n Pope Francis understands \u2014 as dissenters do not \u2014 that God will lift us up in our moment of need, if only we trust in Christ and follow His lead, for Our Lord Himself declared: \u201cCome to me, all you who are weary and burdened, and I will give you rest. Take my yoke upon you and learn from me, for I am gentle and humble in heart, and you will find rest for your souls. For my yoke is easy and my burden light\u201d (Matthew 11: 28-30).<\/p>\n As we move forward, the stakes could not be higher for the leaders of our Church, not to mention religious and ordinary Catholics. Matthew 24 warns of a time of great confusion of such a dimension that it will confuse even the elect. More than ever, uncompromising clarity and precision are required from the Holy Father and the bishops in union with him.<\/p>\n Since the Holy See has proclaimed this a Year of Mercy, Francis and the bishops could begin by reclaiming the authentic meaning of that beautiful word, mercy.<\/p>\n Secular society, as well as dissenters within the Church, specialize in altering the fundamental meanings of words \u2014 particularly those that relate to the truths of the faith. How they have dealt with the word \u201cmercy\u201d is a case in point. The traditional meaning of mercy is that God eagerly desires to forgive, but that repentance of the sinner, and a firm willingness to change one\u2019s sinful ways, is required to allow that divine forgiveness to proceed. Now, however, the word \u201cmercy\u201d has purposely been watered down by those trying to justify illicit ways of living. So they argue that divine laws and settled Catholic teachings are outdated, and militate against the freedom of \u201cliberated\u201d people, who should be allowed to act according to their (very generous) \u201cconscience.\u201d Of course, their idea of \u201cconscience\u201d never appears to be formed in light of Catholic teaching, but only in light of their own whims \u2014 allowing them to do whatever they please, and then convince compromising pastors to justify them, in the name of Christian \u201cmercy.\u201d<\/p>\n It cannot be emphasized enough how the meanings of Christian words have been hijacked by the devil, resulting in a poisoned environment. In this crisis, it is the strict duty of the Vicar of Christ to speak clearly and unequivocally, for the benefit of souls. For as the saints remind us, when it comes to the essentials of our faith, \u201cambiguity is a form of betrayal,\u201d and faithful Catholics must have nothing to do with it. As we await the Holy Father\u2019s Apostolic Exhortation, let us pray for Francis, that he have the wisdom and courage, guided by the Holy Spirit, to sustain the beauty and full integrity of Catholic teaching, so that he will inspire and strengthen the faithful everywhere.<\/p>\n Do Editorial \u201cManeuvers\u201d Make Tagle a Leading Papal Candidate?<\/strong><\/p>\n Since the March 2013 conclave which elected the Archbishop of Buenos Aires, Jorge Mario Bergoglio<\/strong>, as Pope Francis<\/strong>, many Vatican observers have been watching for signs of possible candidates to succeed him at some future time. In this context, the traditionalist website Rorate Caeli has just published an interesting analysis by a priest who wishes to remain anonymous, who calls himself Father Pio Pace. Father Pace argues that the candidacy of one cardinal is now becoming ever more likely. That cardinal is Luis Antonio Tagle, the Archbishop of Manila in the Philippines. Here are excerpts from the analysis. \u2014The Editor <\/strong><\/p>\n By Father Pio Pace (a pseudonym) <\/em><\/p>\n Today, when, in the ecclesiastical milieux opposed to the Bergoglian establishment, the \u201ccandidacy\u201d of Cardinal Tagle<\/strong>, Archbishop of Manila, is mentioned, the subject is barely worthy of attention. And yet, great editorial maneuvers have started with him!<\/p>\n Vaticanist Cindy Wooden<\/strong>, who directs Catholic News Service (in Rome) has published his biography, Luis Antonio Tagle: Leading by Listening (Liturgical Press, 2015).<\/p>\n Qualified as a \u201cCardinal of the Poor,\u201d a man who listens, a man of dialogue, he is presented as being on the cutting edge of the new evangelization. The book is being translated into several languages, including French. In Italy, always on the same theme of \u201cthe man of evangelization\u201d and \u201cthe poor,\u201d yet another book on Cardinal Tagle is to appear, Dio non dimentica i poveri. La mia vita, la mia lotta, le mie speranze<\/em> (\u201cGod Does Not Forget the Poor: My Life, My Struggle, My Hopes\u201d) [Editrice Missionaria Italiana<\/em>].<\/p>\n Tagle, an intelligent man… young (not yet 59), staunchly liberal, is the ideal character to solidify the hopes of all those who do not wish the pontificate of Pope Francis to be a simple parenthesis.<\/p>\n In a previous article on February 9, 2015, we wrote here that this son of the Manila upper class had obtained his university degrees in the United States (on the theme of episcopal collegiality), and had taken part in the works of the team that had supervised the monumental History of Vatican II, edited by the ultra-progressive School of Bologna (Giuseppe Alberigo and Alberto Melloni). He had as his mentor Father Catalino Arevalo<\/strong>, Filipino Jesuit, who was acknowledged by the Federation of Asian Bishops\u2019 Conferences as the \u201cFather of Asian Theology,\u201d a local version of liberation theology… An enthusiastic elector of Pope Francis in 2013, he met him again at the time of his apostolic voyage to the Philippines in January 2015. Francis placed him in front of him, to the point that numerous journalists started treating him as the \u201cheir\u201d…<\/p>\n A co-president of the two last assemblies of the Synod of Bishops, in 2014 and 2015, he had made himself known, at a press conference at the Holy Office Press Office, by these words: \u201cIn this Synod, the Spirit of Vatican II has made itself manifest in the Fathers.\u201d In her book, Cindy Wooden presents the Cardinal of Manila as a man of the future, one of the great future pastors of the Church.<\/p>\n What St. Charles Borromeo was for the Council of Trent, Luis Antonio Tagle would be for Vatican II: the example of a new way of governing in the Church…<\/p>\n \u2014from Rorate Caeli<\/strong><\/p>\n <\/p>\n","protected":false},"excerpt":{"rendered":" Very soon, perhaps on March 19, Pope Francis is expected to publish a document on the family as his conclusion to the work of the two bishops\u2019 Synods on the Family in 2014 and 2015\u00a0 As he approaches the third year of his pontificate, Pope Francis faces his greatest decision yet. It is a decision, many […]<\/p>\n","protected":false},"author":334,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"om_disable_all_campaigns":false,"footnotes":""},"categories":[40],"tags":[1746,298,821,1099],"yoast_head":"\nConclave Preparation<\/h3>\n
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![\"Antonio](\"https:\/\/insidethevatican.com\/wp-content\/uploads\/2016\/02\/Antonio-Spadaro-x-210x300.jpg\")
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