B
Blue_Horizon
Guest
The thread heading is of course quite ambiguous.
Some remarried Catholics validly receive Communion all the time.
The theological point of course is that they were not “re-married” afterall.
The Church has judged that their 2nd marriage was in fact their 1st true marriage.
(Or more correctly, the 1st marriage was not a marriage).
So the point of the 2014 Synod (and Pope’s Francis’s comments on the Rio plane flight) is that we are not doing enough to recognise the invalidity of many 1st marriages.
There are significant numbers of Catholics in 2nd marriages who could be Communicating.
There are divorced Catholics who believe they are not free to marry when they could be.
Even Cardinal Ratzinger stated this was a great pastoral cause for concern and he proposed a number of additional theological ways that need to be investigated to alleviate the problem. This call by Cardinal Ratzinger (known as the Ratzinger Hypotheses) is exactly what Pope Francis is taking up.
I expect to see the following new principles being discussed at the Synod and hopfully adopted into Canon Law:
(a) Nullity of failed Catholic marriages possible on establishing that one of the parties was never a formal Catholic believer in the first place (even if baptised Catholic).
(b) Admittance of “epikiea” principles in some manner if tribunal decisions cannot be made in obvious cases (due to lack of witness cooperation, technical blocks etc). This would require some objective grounds other than the subjective private and personal decision of the individual involved.
Both the above new principles do not amount to a change of Church teaching re the indissolubility of a validly confected Catholic marriage.
Rather, it has always been within the Church’s juridic role to decide what temporal conditions are required to establish/recognise a valid marriage before God in the first place.
(For example, a Catholic and Anglican exchanging consent in an Anglican Church without the witness of a Catholic priest are not considered validly married).
Some remarried Catholics validly receive Communion all the time.
The theological point of course is that they were not “re-married” afterall.
The Church has judged that their 2nd marriage was in fact their 1st true marriage.
(Or more correctly, the 1st marriage was not a marriage).
So the point of the 2014 Synod (and Pope’s Francis’s comments on the Rio plane flight) is that we are not doing enough to recognise the invalidity of many 1st marriages.
There are significant numbers of Catholics in 2nd marriages who could be Communicating.
There are divorced Catholics who believe they are not free to marry when they could be.
Even Cardinal Ratzinger stated this was a great pastoral cause for concern and he proposed a number of additional theological ways that need to be investigated to alleviate the problem. This call by Cardinal Ratzinger (known as the Ratzinger Hypotheses) is exactly what Pope Francis is taking up.
I expect to see the following new principles being discussed at the Synod and hopfully adopted into Canon Law:
(a) Nullity of failed Catholic marriages possible on establishing that one of the parties was never a formal Catholic believer in the first place (even if baptised Catholic).
(b) Admittance of “epikiea” principles in some manner if tribunal decisions cannot be made in obvious cases (due to lack of witness cooperation, technical blocks etc). This would require some objective grounds other than the subjective private and personal decision of the individual involved.
Both the above new principles do not amount to a change of Church teaching re the indissolubility of a validly confected Catholic marriage.
Rather, it has always been within the Church’s juridic role to decide what temporal conditions are required to establish/recognise a valid marriage before God in the first place.
(For example, a Catholic and Anglican exchanging consent in an Anglican Church without the witness of a Catholic priest are not considered validly married).