Denver Catholic

2 OCTOBER 24-NOVEMBER 13, 2015 | DENVER CATHOLIC Following the words of Christ himself, the Church has always taught that divorce and remarriage is simply adultery by another name T he idea that Catholics should be allowed to remarry and receive communion did not begin with the letter signed by Cardinal Kasper and other members of the German episcopate in 1993. Another country's episcopate – England's – pioneered this experiment in Christian doctrine nearly 500 years ago. At stake then was not just whether any Catholic could remarry, but whether the king could, since his wife had not borne him a son. As with those who advocate for Com- munion for the civilly remarried, the English bishops were uncomfortable with embracing divorce and remarriage outright. Instead, they chose to bend the law to the individual circumstances of the case with which they were con- fronted, and King Henry VIII was granted an "annulment" — on a fraud- ulent basis and without the sanction of Rome. If "heroism is not for the average Christian," as the German Cardinal Walter Kasper has put it, it certainly wasn't for the King of England. Instead, issues of personal happiness and the well-being of a country made a strong utilitarian argument for Henry's divorce. And the King could hardly be bothered to skip Communion as the result of an irregular marriage. England's Cardinal Wolsey and all the country's bishops, with the exception of Bishop John Fisher of Rochester, sup- ported the king 's attempt to undo his fi rst – and legitimate – marriage. Like Fisher, Thomas More, a layman and the king 's chancellor, also withheld his support. Both were martyred – and later canonized. In publicly advocating that the king 's marriage was indissoluble, Fisher argued that "this marriage of the king and queen can be dissolved by no power, human or Divine." For this principle, he said, he was willing to give his life. He continued by noting that John the Bap- tist saw no way to "die more gloriously than in the cause of marriage," despite the fact that marriage then "was not so holy at that time as it has now become by the shedding of Christ's Blood." Like Thomas More and John the Baptist, Fisher was beheaded, and like them, he is called "saint." At the Synod on the Family taking place right now in Rome, some of the German bishops and their supporters are pushing for the Church to allow those who are both divorced and remar- ried to receive Communion, while other bishops from around the world are insisting that the Church cannot change Christ's teaching. And this begs a question: Do the German bishops believe that Sts. Thomas More and John Fischer sacrifi ced their lives in vain? Jesus showed us throughout his min- istry that heroic sacrifi ce is required to follow him. When one reads the Gospel with an open heart, a heart that does not place the world and history above the Gospel and Tradition, one sees the cost of discipleship to which every disciple is called. The German bishops would do well to read, "The Cost of Disciple- ship" by the Lutheran martyr, Dietrich Bonhoe„ er. For what they promote is "cheap grace" rather than "costly grace," and they even seem to ignore the words of Jesus that, "Whoever wishes to come after me must deny himself, take up his cross, and follow me." (Mk. 8: 34, Lk. 14: 25-27, Jn. 12: 24-26). Think, for example, of the adulterous woman whom the Pharisees presented to Jesus to trap him. The fi rst thing he did was to protect her from her accus- ers, and the second thing he did was to call her to leave her sin. "Go," he com- manded her, "and sin no more." Following the words of Christ himself, the Catholic Church has always taught that divorce and remarriage is simply adultery by another name. And since communion is reserved to Catholics in the state of grace, those living in an irregular situation are not able to par- ticipate in that aspect of the life of the Church, though they should always be welcomed within the parish and at the Mass itself. Last May, Cardinal Kasper claimed in an interview with Commonweal that we "can't say whether it is ongoing adultery" when a repentant, divorced Christian nonetheless engages in "sexual relations" in a new union. Rather, he thinks "absolution is possible." And yet, Christ clearly called remar- riage adultery and said adultery was sinful (Mt. 5:32, Mk. 10:12, Lk. 16:18). In the case of the Samaritan woman (John 4:1-42), Jesus also confi rmed that remarriage cannot be valid, even when informed by sincere feeling and fi delity. When one adds to the equation the high failure rate of remarriages sub- sequent to a divorce, where Cardinal Kasper's reasoning would lead, no one can say. For example, should sacra- mental Communion be allowed only for the once-remarried? What about people remarried twice, or three times? And it is obvious that the arguments made for easing Christ's prohibition on remarriage could also be made for con- traceptive use, or any number of other aspects of Catholic theology understood by the modern, self-referential world as "di¨ cult." Predicting what this would lead to isn't a matter of knowing the future, but of simply observing the past. We need only to look at the Anglican Church, which opened the door to – and later embraced – contraception in the 20th century and for more than a decade has allowed for divorce and remarriage in certain cases. The German bishops' "Plan B" to do things "their way" in Germany, even if it goes against the grain of Church teaching, has the same fl aws. And, it has an eerie ring to it – in an Anglican sort of way. Consider the words of the head of the German Bishops' Conference, Cardinal Marx, who was cited in the National Catholic Register as saying that while the German Church may remain in communion with Rome on doctrine, that in terms of pastoral care for individual cases, "the synod cannot prescribe in detail what we have to do in Germany." Henry VIII would most cer- tainly have agreed. "We are not just a subsidiary of Rome," Cardinal Marx argued. "Each episcopal conference is responsible for the pastoral care in their culture and has to proclaim the Gospel in its own unique way. We cannot wait until a synod states something, as we have to carry out marriage and family ministry here." The Anglicans also sought such autonomy – though with increasingly internally divisive results and the emp- tying of their communities. It is undeniable that the Church must reach out to those on the margins of the faith with mercy, but mercy always speaks the truth, never condones sin, and recognizes that the Cross is at the heart of the Gospel. One might recall that Pope St. John Paul II – cited by Pope Francis at his canonization as "the pope of the family" – also wrote extensively about mercy, dedicating an entire encyclical to the topic, and establishing the feast of Divine Mercy. For Pope St. John Paul II, mercy was a central theme, but one that had to be read in the context of truth and scripture, rather than against it. On remarriage, and many other issues, no one would say that the Church's teaching, which is Christ's, is easy. But Christ himself did not com- promise on core teachings to keep his disciples from leaving him – whether it was on the Eucharist or marriage (Jn 6: 60-71; Mt 19: 3-12). Nor did John Fisher compromise to keep the king Catholic. We need look no further for a model on this matter than words of Christ and St. Peter in Chapter 6 of John's Gospel – a passage that reminds us that the teaching on the Eucharist is often di¨ - cult to accept even for believers. "'It is the spirit that gives life, while the fl esh is of no avail. The words I have spoken to you are spirit and life. But there are some of you who do not believe. … For this reason I have told you that no one can come to me unless it is granted him by my Father.' As a result of this, many [of ] his disciples returned to their former way of life and no longer accompanied him. Jesus then said to the Twelve, 'Do you also want to leave?' Simon Peter answered him, 'Master, to whom shall we go? You have the words of eternal life.'" As disciples we are always called to listen to the voice of Jesus before the voice of the world, culture or history. The voice of Jesus sheds light on the darkness of the world and cultures. Let us pray that all concerned will listen to those words of eternal life, no matter how di¨ cult! Archbishop's Page Vatican Archbishop's Column Most Rev. Samuel J. Aquila Denver Catholic (USPS 557-020) is published bi-weekly. Denver Catholic is printed by Signature OŸ set in Denver. Periodical postage paid in Denver, CO. SUBSCRIPTIONS: $35 a year in Colorado; $42 per year out of state. Foreign countries: $42 surface, all countries, 6-8 weeks for delivery; $135 air, all other countries (average). Mexico, $48 air; Canada, $55 air. POSTMASTER: Send address changes to: Denver Catholic, Circulation Dept., 1300 S. Steele St., Denver, CO 80210 or email circulation@archden.org. EDITORIAL: 303-715-3230 or denvercatholic@archden.org | ADVERTISING: 303-715-3253 or denvercatholicads@archden.org CIRCULATION CUSTOMER SERVICE: 303-715-3230 or circulation@archden.org General Manager KARNA SWANSON Director ANDREW WRIGHT Business Manager MICHAEL O'NEILL Published by the Archdiocese of Denver, 1300 S. Steele St., Denver, CO 80210 Did Thomas More and John Fisher die for nothing? OFFICIAL The following Superior, Reverend Reverend in Denver, The following A. Etokudoh, by Most Reverend Colorado The following Bishop of Samuel J. To extend and appoint for a period The following of Saint John, Reverend Archdiocese residence Reverend Archdiocese will be residing Brother Máireséan of Denver, residence The following Presbyteral Reverend Reverend

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