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Pope Francis offers hope to divorced Catholics, says no to gay marriage Pope Francis offers hope to divorced Catholics, says no to gay marriage
(about 1 hour later)
Pope Francis on Friday offered his most complete airing yet of the social issues affecting family life, encouraging his clergy to embrace sinners as well as saints and extending an olive branch of mercy to divorced and remarried Catholics long barred from the highest sacrament of the church: Holy Communion.Pope Francis on Friday offered his most complete airing yet of the social issues affecting family life, encouraging his clergy to embrace sinners as well as saints and extending an olive branch of mercy to divorced and remarried Catholics long barred from the highest sacrament of the church: Holy Communion.
Francis rejected outright the notion of same-sex marriage. But he laid out the church’s warmest welcome in modern times to divorced and remarried couples, saying they should not be judged, discriminated against or excluded from church life. And he encouraged their priests to be merciful in considering whether such Catholics can receive communion.Francis rejected outright the notion of same-sex marriage. But he laid out the church’s warmest welcome in modern times to divorced and remarried couples, saying they should not be judged, discriminated against or excluded from church life. And he encouraged their priests to be merciful in considering whether such Catholics can receive communion.
After two years of anticipation, Francis’s pronouncements on family life came in a pragmatic, romantic document that encouraged a range of practices from sex education to beefed-up premarital counseling. In a paper clearly aimed at guiding couples on their journeys through life, he intriguingly sidestepped the church’s typical rejection of artificial birth control. But he stopped short of changing church laws, while strongly hinting that he wanted to. After two years of anticipation, Francis’s pronouncements on family life came in a pragmatic, even romantic document that encouraged a range of things from sex education to morning kisses. In a paper clearly aimed at guiding couples on their journeys through life, he intriguingly sidestepped the church’s typical rejection of artificial birth control. He often sounded less like a pontiff than a marriage counselor (men, he said, should do some housework).
The 256-page document, known as an apostolic exhortation and titled Amoris Laetitia, or “the Joy of Love,” delved into the hot-button issues that have deeply divided his senior clergy during two major theological slugfests in Vatican City. As the pope himself appears to have feared, no issue was garnering more attention than his reflections on divorced and remarried couples — who, under church law, are living in adultery and technically unable to receive Communion. But he stopped short of changing church laws, while strongly hinting that he wanted to.
[Read: Pope Francis releases first major paper on the family][Read: Pope Francis releases first major paper on the family]
The 256-page document, known as an apostolic exhortation and titled Amoris Laetitia, or “the Joy of Love,” delved into the hot-button issues that have deeply divided his senior clergy during two major theological slugfests in Vatican City. As the pope himself appears to have feared, no issue was garnering more attention than his reflections on divorced and remarried couples — who, under church law, are living in adultery and technically unable to receive Communion.
In practice, however, many already do, and throughout his document, Francis seemed to be begging his clergy to start dealing with the world they live in, and not the one they want. Yet the document’s carefully phrased wording sketched out a Solomonesque solution that seemed to generally abide by church laws while suggesting a new approach for wooing such couples back to Mass.In practice, however, many already do, and throughout his document, Francis seemed to be begging his clergy to start dealing with the world they live in, and not the one they want. Yet the document’s carefully phrased wording sketched out a Solomonesque solution that seemed to generally abide by church laws while suggesting a new approach for wooing such couples back to Mass.
There would be no blanket change in law, the pope said. But in some cases, he suggested, a priest could work closely with them on a path to redemption that may ultimately include a return to the Eucharist.There would be no blanket change in law, the pope said. But in some cases, he suggested, a priest could work closely with them on a path to redemption that may ultimately include a return to the Eucharist.
Apparently on purpose, according to a senior cleric, Francis buried his suggestion, perhaps knowing it would overwhelm the rest of his teachings. He mentioned that people who are living in an “objective situation of sin” can “also grow in the life of grace.” Then, in this footnote for priests, he importantly noted: According to Cardinal Christoph Schönborn of Vienna, who helped present the document in Vatican City, Francis buried his suggestion, perhaps knowing it would overwhelm the rest of his teachings. The pope mentioned that people who are living in an “objective situation of sin” can “also grow in the life of grace.” Then, in this footnote for priests, he importantly noted:
“I would also point out that the Eucharist “is not a prize for the perfect, but a powerful medicine and nourishment for the weak.’”“I would also point out that the Eucharist “is not a prize for the perfect, but a powerful medicine and nourishment for the weak.’”
Yet his words were ambiguous enough to spark division and debate over their meaning — and they appeared to fall short of pleasing both liberals and conservatives. Even representatives of the Catholic Church in the United States declined Friday to say what impact, exactly, Pope Francis’s words would have on divorced and remarried Catholics. [Catholic Church did not even consider marriage a sacrament for centuries]
Yet his words were ambiguous enough to spark division and debate over their meaning — and they appeared to fall short of pleasing both liberals and conservatives. At the same time, they appeared to show that a man who has been lauded as a revolutionary pope also knows his own limits — that he can change the tone of his office, but that the substance is another matter if he is to sidestep serious rifts.
Acknowledging that some liberals had hoped for a blanket rule change on divorced and remarried Catholics, Schönborn told a news conference in Vatican City that “many people expected such rules, but they will be disappointed, and persuaded that this is the necessary choice made by our pope.”
Even representatives of the Catholic Church in the United States declined Friday to say what impact, if any, Pope Francis’s words would have on divorced and remarried Catholics.
“The teaching is not changing,” said Archbishop Joseph E. Kurtz of Louisville, president of the U.S. Conference of Catholic Bishops. “He’s not giving new regulation or new rules, but he is giving a mindset in which we see people first.”“The teaching is not changing,” said Archbishop Joseph E. Kurtz of Louisville, president of the U.S. Conference of Catholic Bishops. “He’s not giving new regulation or new rules, but he is giving a mindset in which we see people first.”
“It is matter of reaching out to everyone,” Cardinal Christoph Schönborn of Vienna told a news conference in Rome. Acknowledging that some church members had hoped for a blanket rule change on divorced and remarried Catholics, Schönborn added: “Many people expected such rules, but they will be disappointed, and persuaded that this is the necessary choice made by our pope.”
[The key points you should read in Pope Francis’s major new document on family issues][The key points you should read in Pope Francis’s major new document on family issues]
Some argued the pope was not pushing for a real shift at all. Monsignor Frederick C. Easton, who led the Indianapolis Archdiocese’s tribunal for 31 years, said the pope’s document was not offering a path to the Eucharist but rather was encouraging such couples, along with their priests, to find every way possible way to include them in church life. The impact, however, could indeed be felt at the parish level, where liberal priests in particularly may feel emboldened to act by the pope’s words. But some argued that the pope was not directly pushing for a serious change at all.
But he conceded that the wording might prompt different analyses. Monsignor Frederick C. Easton, who led the Indianapolis Archdiocese’s tribunal for 31 years, said the pope’s document was not offering a path to the Eucharist but rather was encouraging such couples, along with their priests, to find every way possible way to include them in church life.
“This is a communications problems we have,” he said. “He’s giving us a new way of approaching moral decision-making. It’s not a wooden approach. . . . He’s giving us priests at the parish level an encouragement to look for the wide spectrum of possibilities that are there.”“This is a communications problems we have,” he said. “He’s giving us a new way of approaching moral decision-making. It’s not a wooden approach. . . . He’s giving us priests at the parish level an encouragement to look for the wide spectrum of possibilities that are there.”
For an institution used to a top-down approach, the latitude appeared somewhat vexing.For an institution used to a top-down approach, the latitude appeared somewhat vexing.
“There is difficult work envisioned here,” said Cardinal Lorenzo Baldisseri, a senior Italian cleric in the Vatican’s Synod of Bishops. “We are not used to such a work. Everything was imposed from above before, and now we have to apply discernment. We have to apply it to each and every case.”“There is difficult work envisioned here,” said Cardinal Lorenzo Baldisseri, a senior Italian cleric in the Vatican’s Synod of Bishops. “We are not used to such a work. Everything was imposed from above before, and now we have to apply discernment. We have to apply it to each and every case.”
The document addressed myriad other issues, and in it, Francis sounded sometimes less like a pontiff than a marriage counselor. He quoted Jorge Luis Borges and Jesus Christ. He included an entire chapter on love.The document addressed myriad other issues, and in it, Francis sounded sometimes less like a pontiff than a marriage counselor. He quoted Jorge Luis Borges and Jesus Christ. He included an entire chapter on love.
More than anything, it amounted to an exaltation of traditional marriage while recognizing that life, in his own words, is not always “perfect.” Yet rather than judging, he commanded, the church should be a pillar of support.More than anything, it amounted to an exaltation of traditional marriage while recognizing that life, in his own words, is not always “perfect.” Yet rather than judging, he commanded, the church should be a pillar of support.
Single women get pregnant, and they need the support of those around them, he wrote. Children sometimes need punishment — and, he notably added — sex education. Gays and lesbians deserve protection from “unjust discrimination.” And while he clearly upheld his church’s teaching that marriage is only between a man and woman, he noted that unconventional unions do indeed form. And they are not, he wrote, without their “constructive elements.”Single women get pregnant, and they need the support of those around them, he wrote. Children sometimes need punishment — and, he notably added — sex education. Gays and lesbians deserve protection from “unjust discrimination.” And while he clearly upheld his church’s teaching that marriage is only between a man and woman, he noted that unconventional unions do indeed form. And they are not, he wrote, without their “constructive elements.”
[Pope puts foot forward on inclusion of women][Pope puts foot forward on inclusion of women]
Perhaps most importantly, he exhorted the church — specifically its clergy — to use “discernment” and not paint with a broad brush. Do not, he warned, wield “moral laws” like a weapon.Perhaps most importantly, he exhorted the church — specifically its clergy — to use “discernment” and not paint with a broad brush. Do not, he warned, wield “moral laws” like a weapon.
“This would bespeak the closed heart of one used to hiding behind the Church’s teachings,” he scolded, comparing such moralizing to “sitting on the chair of Moses and judging at times with superiority.”“This would bespeak the closed heart of one used to hiding behind the Church’s teachings,” he scolded, comparing such moralizing to “sitting on the chair of Moses and judging at times with superiority.”
Contrary to Pope Francis’s informal quips on the road, the document is written in sometimes-indirect papal language. It is highly nuanced in parts, a fact the pope himself seemed to note by stating: “I do not recommend a rushed reading of the text.”Contrary to Pope Francis’s informal quips on the road, the document is written in sometimes-indirect papal language. It is highly nuanced in parts, a fact the pope himself seemed to note by stating: “I do not recommend a rushed reading of the text.”
Some Catholics, however, immediately viewed the pope’s words as an example of loose discipline. Rose Sweet, a U.S.-based Catholic marriage counselor and writer, suggested that the pope was treating sinners like coddled children. Yet he was crystal clear on one point: his rejection of gay marriage, a fact that sowed disappointment in a community that had once welcomed his declarations not to “judge.”
“In this document, Pope Francis has continued the characterization of LGBT people as unable to fully reflect the fullness of God’s plan for humanity,” Marianne Duddy-Burke, executive director of DignityUSA, said in a statement. “We had hoped for much more, and many, many people are profoundly disappointed today.”
Others, though, argued that the pope went too far in appeasing liberals, offering his flock loose discipline. Rose Sweet, a U.S.-based Catholic marriage counselor and writer, suggested that the pope was treating sinners like coddled children.
[Conservative dissent is brewing inside the Vatican]
“We’re dealing with very immature, uninformed people who want Papa Francisco to give them what they want,” she said. “And they don’t want it too hard, and they will love him for it. And they’ll say, ‘You’re like Jesus; you’re so merciful.’ But here’s the thing: what real mercy is, it’s not letting people off the hook.”“We’re dealing with very immature, uninformed people who want Papa Francisco to give them what they want,” she said. “And they don’t want it too hard, and they will love him for it. And they’ll say, ‘You’re like Jesus; you’re so merciful.’ But here’s the thing: what real mercy is, it’s not letting people off the hook.”
The apostolic exhortation is not as high-level in the hierarchy of papal documents as, for example, the environmental encyclical he released last year. But it nevertheless carries the weight of his office and is seen as powerful instrument of church teachings.The apostolic exhortation is not as high-level in the hierarchy of papal documents as, for example, the environmental encyclical he released last year. But it nevertheless carries the weight of his office and is seen as powerful instrument of church teachings.
Progressive Catholics seemed warm to his movement on the divorced and remarried, while expressing regret that he did not go further on issues relating to same-sex couples. Thomas Groome, a theology professor at Boston College and a former priest, said he thought the most striking thing in the document was that it never spoke of artificial birth control.
“In no place does it explicitly condemn artificial birth control, which in a Catholic document on family and marriage is amazing. The Catholic Church never said the world is round but just stopped saying it was flat. The Catholic way isn’t to say: ‘Sorry folks, we were wrong on birth control’ but just to stop saying it. It says it’s important to be open to life, but in no place does it condemn artificial birth control. That’s a breakthrough. That will be a major significance of the document.”
Other liberals were enthused, but only to a point, while recognizing the pope’s limitations in instituting fast change.
[Watch: Bernie Sanders calls Francis a “socialist.”][Watch: Bernie Sanders calls Francis a “socialist.”]
“There is some disappointment in Pope Francis [among progressives] now because they want him to act quickly, they want him to change laws, they want him to be different,” said Christian Weisner, a founding member of a Munich-based Catholic reform group who advocates church-sanctioned same-sex unions.“There is some disappointment in Pope Francis [among progressives] now because they want him to act quickly, they want him to change laws, they want him to be different,” said Christian Weisner, a founding member of a Munich-based Catholic reform group who advocates church-sanctioned same-sex unions.
“What I see here is that he is starting a process, one that will redefine the moral teachings of the Roman Catholic Church,” he said. “But that’s going to take a long time, and some people are disappointed because of that.”“What I see here is that he is starting a process, one that will redefine the moral teachings of the Roman Catholic Church,” he said. “But that’s going to take a long time, and some people are disappointed because of that.”
With a couple of key exceptions — same-sex marriage and the idea of fluid gender — the document emphasized a single point: Support families. The pope listed challenges to relationships today, from the economy and migration to social isolation, priests who are unprepared to give decent marriage counseling and people too exhausted by daily demands to greet one another at the end of the day with a kiss.
He repeatedly said people’s day-to-day realities should take priority over any teaching or dogma, and that pastors should not place boxes of rules atop real-life situations.
“At times we have also proposed a far too abstract and almost artificial theological ideal of marriage, far removed from the concrete situations and practical possibilities of real families. This excessive idealization, especially when we have failed to inspire trust in God’s grace, has not helped to make marriage more desirable and attractive, but quite the opposite,” Francis wrote.
[Conservative dissent is brewing inside the Vatican]
In its practical impact, the document appears likely to follow a typical pattern for Francis’s pronouncements, with Catholics disagreeing about what it says and what he meant.
In multiple sections, Francis made clear that he did not intend to issue a clear policy manual on family life. In fact, it was the opposite — he believes the conversation is continuing.
“If we consider the immense variety of concrete situations such as those I have mentioned, it is understandable that neither the Synod nor this Exhortation could be expected to provide a new set of general rules, canonical in nature and applicable to all cases,” he wrote. “What is possible is simply a renewed encouragement to undertake a responsible personal and pastoral discernment.”
On the topic of gay equality, Francis repeated words he has written and said before: same-sex unions are in no way “similar or even remotely analogous to God’s plan for marriage and family.” Yet for the pope who floored the planet when he said, of gay priests, “Who am I to judge?” there may be others who still hold out hope, based on other comments Francis wrote in his document.
After praising Christian marriage as being “fully realized in the union between a man and a woman,” he wrote: “Some forms of union radically contra­dict this ideal, while others realize it in at least a partial and analogous way. The Synod Fathers stated that the Church does not disregard the constructive elements in those situations which do not yet or no longer correspond to her teach­ing on marriage.”
There will undoubtedly be Catholics who see Francis as closing the door on gay equality forever, while others will say he left it open a crack.
Rather than scolding, Francis enumerated the pressures on modern families. Among them: a lack of quality sex education, the way electronic devices feed the need for instant gratification, migration, lack of housing, pornography, child abuse, lack of respect for the elderly and violence against women. He sees burdens in “the ideological denial of differences between the sexes” and the “impact of biotechnology in the field of procreation.”
[A pope for all seasons]
He encouraged people to nurture romance with “a morning kiss, an evening blessing, waiting at the door to welcome each other home, taking trips together and sharing household chores. Yet it also helps to break the routine with a party, and to enjoy family celebrations of anniversaries and special events.”
One question looming over the document was whether it would seem overly addressed to Western Catholics — the ones divorcing and gay-marrying. Yet at a time when the church’s growth market appears to be in the developing world — where competition with evangelical Christianity is stiff — Francis emphasized that decisions should not always come from Rome.
“Each country or region, moreover, can seek solutions better suited to its culture and sensitive to its traditions and local needs. For cultures are in fact quite diverse and every general principle . . . needs to be inculturated, if it is to be respected and applied,” he wrote.
Thomas Groome, a theology professor at Boston College and a former priest, said the paper will be read in different ways.
“Liberals will see it as a green light for what many Catholics have been doing de facto, following their consciences. More conservative people will say: ‘It doesn’t say the divorced can receive the Eucharist.’ And it doesn’t. But if you use your intelligence at all, it clearly says: ‘Hey, it depends on circumstances.’ 
“In a sense, conservatives will say: ‘All the principles are in place.’ He does, but he says: They apply very differently. It’s a matter of conscience. The church’s role is to form conscience, not replace it.
“It’s a heck of an improvement from where we were with John Paul and Benedict, when we couldn’t even discuss these issues. At least he’s lifted the embargo on discussing them.”
Groome said he thought the most striking thing in the document was that it never spoke of artificial birth control.
“In no place does it explicitly condemn artificial birth control, which in a Catholic document on family and marriage is amazing. The Catholic Church never said the world is round but just stopped saying it was flat. The Catholic way isn’t to say: ‘Sorry folks, we were wrong on birth control’ but just to stop saying it. It says it’s important to be open to life, but in no place does it condemn artificial birth control. That’s a breakthrough. That will be a major significance of the document.”
On the paper in general, Groome said: “It won’t be the huge headlines some might have hoped for. But a careful reading moves the Catholic Church forward from where it was.”
Monsignor Easton of Indianapolis noted Thursday that the annulment process was streamlined in December after one of the major meetings about the family that led to this document. Among the key changes was to eliminate a second review on cases that made them slower. Easton said the question is whether people will disagree about whether a change in procedure amounts to a theological change.
“Some see any change in practice as a change in doctrine. That’s the tension we have — does the change in how we deal with situations always necessitate a change in doctrine. I think the pope says ‘no,’ but there are some high ecclesiastical authorities who say the contrary,” he said.
Faiola reported from Berlin, Boorstein from Washington. Stefano Pitrelli in Rome, Julie Zauzmer in Washington and Stephanie Kirchner in Berlin contributed to this report.Faiola reported from Berlin, Boorstein from Washington. Stefano Pitrelli in Rome, Julie Zauzmer in Washington and Stephanie Kirchner in Berlin contributed to this report.
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