Two completely different—and logically incompatible—arguments in favor of communion for the divorced and remarried have figured in the synodal process that led up to Amoris Laetitia. Despite their incompatibility, both arguments can be found in Amoris itself, at least according to many of the document’s interpreters. Continue Reading »
The urgency of supporting the Four Cardinals arises from the objectively verifiable fact that the Church is in a state of complete confusion over some very fundamental issues. Continue Reading »
The ecclesiology implicit in what Moore commends is a familiar one—even, arguably, a historical one for many Protestants. “Church” is here understood as an association of individuals who give mental assent to the same religious ideology. Continue Reading »
If Crosby’s reform were enacted, priests would have to judge the souls of their flock. The remarried would be divided into those whose lives have a Dostoevskian tragic resonance, and those who are merely “common adulteresses.” This cruel charade would collapse before it began.Continue Reading »
Will Catholics uphold the Church's teaching that the divorced and remarried cannot be admitted to communion, or will they reject it? Pope Francis has brought this question before the Church, though he refuses to formulate it so starkly. Continue Reading »
The conversation on Amoris Laetitia continues. All the language used by Francis of “integrating” the remarried into the Church originates in the reforms of Pope John Paul II. Continue Reading »
Communion discipline, Rocco Buttiglione says, should be changed to incorporate the difference between objective and subjective guilt. This is wrong. Continue Reading »