Open letter to a Cleveland Diocese'
Divorce Recovery Coordinator
Cover
letters to Cleveland Bishop and Apostolic Nuncio
ATTACK ON CHRISTIAN MARRIAGE AND
THE MAGISTERIUM BY THE CLEVELAND DIOCESE download
pdf
Open Letter to Gayle Cilimburg
Pastoral Associate St. Christopher
Church, Coordinator of Catholic Divorce Recovery
from Save
Our Church, Medina OH
March 10, 2004
Gayle Cilimburg
Pastoral Associate St. Christopher
Church,
20141 Detroit Rd.
Rocky River, OH 44116
(440) 331-4255
gcilimburg@yahoo.com
Dear Gayle,
We have some observations and questions about the information you distribute and promote. Ten items are listed below and each item has a title, an observation, quotes from your sources, quotes from church teaching, and possible interpretations with questions.
We look forward to learning your answers to our questions. Please send your response to David J. Webster, Save Our Church, P.O. Box 1404, Medina, Oh 44258 who is organizing this correspondence.
Sincerely,
Concerned members of parishes in the Cleveland Diocese
cc: Bishop Anthony M. Pilla,
Archbishop of Cleveland
cc: Archbishop Gabriel Montalvo,
Apostolic
Nuncio to United States of America
* * * * * *
1. Canon 1153.1
1a. Your recommended resources, North American Conference for Separated or Divorced Catholics (NACSDC), makes oblique references to church law, that one used to need permission before obtaining a divorce.
1b. Your literature states,
A recommended resource for information is NACSDC, North American Conference
for Separated or Divorced Catholics. You distribute NACSDC's Resource
Catalog, and link to them from your website. http://www.clevelandcatholiccharities.org/mfm/divorce.htm
NACSDS's website states, "Although it has been commonly assumed
that the Catholic Church does not allow or condone divorce, this is not
actually the case. For many years, the Church required the faithful who
wanted a divorce to obtain permission from Church authorities. What the
Church has always taught, however, is that a civil divorce does not render
the marriage bond nonexistent. ... If you are divorced and not remarried
there are no penalties."
http://www.nacsdc.org/aware/aware01.html
1c. Church teaching states,
Canon 1141. A marriage which is ratified and consummated cannot be dissolved
by any human power or by any cause other than death.
1151. Spouses have the obligation and the right to maintain their common
conjugal life, unless a lawful reason excuses them.
1153 §1. If either of the spouses causes grave mental or physical
danger to the other spouse or to the offspring or otherwise renders common
life too difficult, that spouse gives the other a legitimate cause for
leaving, either by decree of the local ordinary or even on his or her own
authority if there is danger in delay.
1153 §2. In all cases, when the cause for the separation ceases, conjugal
living must be restored unless ecclesiastical authority has established
otherwise.
1d. Possible interpretations
By omitting the requirement in canon 1153.1 to obtain permission for separation
from the local ordinary or ecclesiastical authority, someone could conclude
if they feel their marriage is too hard for any reason, then is natural
and good to separate from one's spouse, without checking with any church
authority first. These reasons could be anything: losing the feeling of
love for the other, getting on each other's nerves, feeling bored, disagreeing
on issues, having trouble communicating, wanting to be with a new partner,
not experiencing the communion of life which one had expected, disagreeing
on how to raise the kids, being tired of their dull spouse or overactive
spouse, being tired of their passive spouse or controlling spouse, feeling
they aren't being affirmed enough, or not have an exciting enough sex life, or
other such reasons.
As Coordinator of the Catholic Divorce Recovery Ministry,we'd assume that
you would want to clarify any incomplete information which might support
peoples' decision to get divorced for reasons that aren't morally justified. Will
you please consider providing some moral guidelines on your literature
or website explaining the Church's understanding of the term "too hard,"
and explain the role of the local ordinary and appropriate ecclesiastical
authority?
2. Catechism 2382 Absent
2a. "How the Church Views Divorce" article from NACSDC's publication "Jacob's Well Professional Newsletter" makes no reference to any church teaching, other than one thirteen word excerpt from Pope John Paul II.
2b. Your literature states,
in the "How the Church views divorce" article,
"Divorce is one of the many bad things that can happen to good people. ...
"A divorced Catholic woman told me, 'Most people don't want a divorce.
Unfortunately,they just don't have the skills to stay married.’ ...
" 'Various reasons can unfortunately lead to the often irreparable breakdown
of valid marriages,' Pope John Paul II wrote in his 1981 message on the
family...
A first step for parish members and leaders is to acknowledge the existence
of divorced Catholics in their midst and make them feel included in the
life of the community.” (Winter 1996, “How the Church Views Divorce,”
Jacob’s Well Professional Newsletter, published by North American Conference
for Separated or Divorced Catholics (NACSDC)
2c(i) Church teaching states,
CCC 2382. The Lord Jesus insisted on the original intention of the Creator
who willed that marriage be indissoluble. He abrogates the accommodations
that had slipped into the old Law. Between the baptized, "a ratified and
consummated marriage cannot be dissolved by any human power or for any
reason other than death."
2383. The separation of spouses while maintaining the marriage bond can
be legitimate in certain cases provided for by canon law. Cf. CIC, canon. 1151-1155.
If civil divorce remains the only possible way of ensuring certain legal
rights, the care of the children, or the protection of inheritance, it
can be tolerated and does not constitute a moral offense.
2384. Divorce is a grave offense against the natural law. It claims to
break the contract, to which the spouses freely consented, to live with
each other till death. Divorce does injury to the covenant of salvation,
of which sacramental marriage is the sign. Contracting a new union, even
if it is recognized by civil law, adds to the gravity of the rupture: the
remarried spouse is then in a situation of public and permanent adultery:
If a husband, separated from his wife, approaches another woman, he is
an adulterer because he makes that woman commit adultery, and the woman
who lives with him is an adulteress, because she has drawn another's husband
to herself.
2386. It can happen that one of the spouses is the innocent victim of a
divorce decreed by civil law; this spouse therefore has not contravened
the moral law. There is a considerable difference between a spouse who
has sincerely tried to be faithful to the sacrament of marriage and is
unjustly abandoned, and one who through his own grave fault destroys a
canonically valid marriage.
2c(ii) Church teaching states,
Canon 1060. Marriage enjoys the favor of law. Consequently, in doubt the
validity of a marriage must be upheld until the contrary is proven.
2c(iii) Church teaching states,
CCC 2385. Divorce is immoral also because it introduces disorder into the
family and into society. This disorder brings grave harm to the deserted
spouse, to children traumatized by the separation of their parents and
often torn between them, and because of its contagious effect, which makes
it truly a plague on society.
2c(iv) Church teaching states,
From Pontifical Council for the Family; "What is needed then is for human
societies, and the families who live within them, often in a context of
struggle between the civilization of love and its opposites, to seek their
solid foundation in a correct vision of man and of everything which determines
the full "realization" of his humanity. Opposed to the civilization of
love is certainly the phenomenon of so-called "free love"; this is particularly
dangerous because it is usually suggested as a way of following one's "real"
feelings, but it is in fact destructive of love. How many families have
been ruined because of "free love"! To follow in every instance a “real”
emotional impulse by invoking a love "liberated" from all conditionings,
means nothing more than to make the individual a slave to those human instincts
whichSaint Thomascalls "passions of the soul". "Free love” exploits human
weaknesses; it gives them a certain "veneer" of respectability with the
help of seduction and the blessing of public opinion. In this way there
is an attempt to "soothe" consciences by creating a "moral alibi". But
not all of the consequences are taken into consideration, especially when
the ones who end up paying are, apart from the other spouse, the children,
deprived of a father or mother and condemned to be in fact orphans of living
parents.
"Being rooted in the personal and total self-giving of the couple, and
being required by the good of the children, the indissolubility of marriage
finds its ultimate truth in the plan that God has manifested in His revelation:
He wills and He communicates the indissolubility of marriage as a fruit,
a sign and a requirement of the absolutely faithful love that God has for
man and that the Lord Jesus has for the Church"
(Pontifical Council for the Family, Jubilee of Families, October 14-15,
2000, Themes
for reflection and dialogue in preparation for the third world meeting
of the Holy Father with families, "Children, Springtime of the Family
and Society", item 9 "Children, Orphans of Living Parents")
2d. Possible interpretations.
By distributing literature titled "How the Church Views Divorce" which
omits teachings stating divorce is a grave offense; divorce is immoral;
there is a considerable difference between a spouse who has sincerely tried
to be faithful to the sacrament of marriage and is unjustly abandoned,
and one who through his own grave fault destroys a canonically valid marriage;
the canonical validity of a marriage is upheld until proven otherwise;
and following one's "real"feelings isin fact destructive of love; the uninformed
reader could conclude that it is natural and good for one to get divorced
if feels his marriage is too hard for any reason. He could believe he has
the "right" to a marriage which is not hard.
As Coordinator of the Catholic Divorce Recovery Ministry,we'd assume that
you would want to clarify any incomplete information which might support
peoples' decision to get divorced for reasons that aren't morally justified. Will
you please consider providing some moral guidelines explaining how divorce
is a grave offense and immoral? Will you explain the difference between
the person being unjustly abandoned and the person destroying a valid marriage? Will
you explain the canonical validity of a marriage, and will you explain
how "real" feelings can be destructive of love?
3. Psychological Reasons For Annulment
3a. Your literature promotes subconscious psychological reasons for invalidating marriages.
3b. Your literature states,
in a 59 page booklet, titled "Unlocking the Healing Power of Catholic Annulment,"
by Dennis and Kay Flowers, with a Nihil Obstat from The Reverend Mark Q.
Fedor, JCD, MDiv, Censor Deputatus, and an Imprimatur from The Most Reverend
Anthony M. Pilla, D.D., M.A., Bishop of Cleveland,
"When viewed as a binding covenant that is indissoluble, marriage within
the Catholic Church becomes a matter not to be taken lightly. In a contract,
or covenant, marriage, both spouses have to be willing right from the start
to serve each other and God. To look after each other's needs first, to
be willing to work out conflicts and talk over grievances, to allow God
to work in themselves and in the marriage, and to be open to life and children
so as to raise them Christian by example, deed, and instruction. This is
what the Tribunal looks for when an annulment is sought; was this "content"
ever present in the marriage? If there was no "content," can it be said
that the marriage was a loving, binding contract, as God intended?
"In other words, the couples who feel called of God to have a permanent,
indissoluble marriage covenant will need the free-flowing grace of God
in their lives in order to make their marriage sacramental in nature. They
should be able to say that, of their own free wills, they are making a
covenant before God to love, honor, cherish, obey and be faithful to each
other until death, no matter what happens.
"Willingly, they agree to place each other's needs and the needs of their
family before their own, to try to resolve conflicts, to support and help
their spouse's relationship with Christ; in short, they are promising to
love each other with God's sacrificial, unconditional love. ('Puton then,
as God's chosen ones, holy and beloved, heartfelt compassion, kindness,
humility, gentleness, and patience, bearing with one another and forgiving
one another. . . as the Lord has forgiven you, so must you also do. And
over all these put on love. . . let the peace of Christ control our hearts."
Col. 3:12-15).
"Such a covenant before
God is a sacrament and indissoluble, as stated in Mark 10:9. In the sight
of God, and with His blessings, the Catholic Church joyously joins the
bride and groom who come to the altar with these loving intentions.
"But suppose a bride
or groom (or both) comes to the wedding altar with less permanent, less
caring intentions, either conscious or subconscious. Already, that marriage
harbors pre-existing conditions that can prevent the couple from making
a binding commitment. Such a seriously flawed marriage does not have the
proper foundation to be sacramental in nature.” ("Unlocking
the Healing Power of Catholic Annulment, "Page 9)
3c(i) Church Teaching states,
Canon 1060. Marriage enjoys the favor of law. Consequently, in doubt the
validity of a marriage must be upheld until the contrary is proven.
3c(ii) Church teaching publicized,
"This morning, the dean, judges, promoters of justice, defenders of the
bond, officials and attorneys of the Roman Rota, were received by the Pope
on the occasion of the inauguration of the judicial year.
“‘The tendency to increase the number of annulments through manipulation,
forgetting the perspective of objective truth, implies a structural distortion
of the entire process. The fundamental dimension of the justice of marriage
which bases its existence on a intrinsically juridical reality, is substituted
by empirical theories which are sociological, psychological in nature,
etc, as well as by different ways of juridical positivism.’ "
(The Pope
to Roman Rota, Jan. 29, 2004: Presumption of the validity of marriage. Vatican
City,VaticanInformation Service)
3c(iii) Church teaching publicized,
"However, sources in Romereport that the pontiff has this week placed
his firm backing behind the present system in a move clearly calculated
to protect the Sacrament of Marriage. ...
"As the rules currently stand, there have to be serious grounds for a Catholic
to be granted an annulment.
"These can include one party being forced to marry; the decision by one
party, from the beginning, to exclude having children; the non-acceptance
of the indissolubility of marriage by one party; the imposition of certain
conditions
when entering marriage which are against the essence of marriage: or the
concealment of grave defects such as permanent impotency before the marriage."
(The Universe; the most popular Catholic newspaper in the UK and Ireland,
News
Archives, January 26, 2004, Pope’s hard line on annulments)
3c(iv) Church teaching states,
from the Holy Father,
"5. Then what can one say to the argument which holds that the failure
of conjugal life implies the invalidity of the marriage? Unfortunately,
this erroneous assertion is sometimes so forceful as to become a generalized
prejudice that leads people to seek grounds for nullity as a merely formal
justification of a pronouncement that is actually based on the empirical
factor of matrimonial failure. This unjust formalism of those who are opposed
to the traditional favor matrimonii can lead them to forget that, in accordance
with human experience marked by sin, a valid marriage can fail because
of the spouses' own misuse of freedom.
"Admission of true nullities should rather lead to ascertaining with greater
seriousness at the time of the marriage the necessary prerequisites for
matrimony, especially those concerning the consent and true disposition
of the engaged couple. Parish priests and those who work with them in this
area have the grave duty not to surrender to a purely bureaucratic view
of the pre-matrimonial examination of the parties, specified in can. 1067.
Their pastoral intervention must be dictated by awareness that at precisely
that moment, people are able to discover the natural and supernatural good
of marriage and consequently commit themselves to pursuing it."
(29
January 2004, Address of John Paul II to the Members of the Tribunal
of the Roman Rota for the Inauguration of the Judicial Year)
3d. Possible interpretations
Readers will not be aware of Church teaching that states marriage is assumed
to be valid until proven otherwise, or the Pope's comments about replacing
intrinsic justice with sociological and psychological theories. These readers
might justify divorce by independently determining their marriage is invalid
because of latent psychological reasons, simple immaturity, or lack of
emotional health. They'd believe they are following the leadership of the
Marriage Tribunals. If we are all sinners, how can any couple satisfy the
requirements described in this booklet?
As Coordinator of the Catholic Divorce Recovery Ministry, we'd assume that
you would want to clarify any confusing information which might support
peoples' decision to get divorced for reasons that aren't morally justified. Will
you please consider providing some clear explanations of the magisterium's
understanding of psychological grounds for annulment, and the relevance
of emotional health, mental or emotional illness, maturity, simple sinfulness,
and psychological and sociological empirical theories in contrast to intrinsically
juridical reality?
4. Obligations When Making Choices, No Reference to Church Teaching
4a. Your literature suggests it is acceptable to make choices with no consideration of church teaching.
4b(i). Your literature states,
on a 8.5 inch x 14 inch flyer, titled "Words of Hope and Comfort, 10 Things
to Say and Do When Someone You Love is Newly Separated or Divorced, A Guide
for Catholics" published by the Department For Marriage and Family Ministries,
Cleveland Diocese,
"As someone who is close to a recently separated or divorced individual,
you have a great opportunity to be of help during a difficult time. You,
perhaps more than anyone else, have the opportunity to bring support, affirmation,
and a kind of spiritual healing to someone in great pain. What you say
and do can make this time more bearable. Your words and actions will make
real for your loved one the presence of God and the love of the Christian
community in a way that no one else can. . . .
"3. Do be a good listener. One of the healthiest ways to work through painful
feelings is by expressing them to someone who listens without judging.
"Don't give advice or try to rush to provide solutions to problems. When
the time is right, they will be able to make their own choices and solve
problems on their own. . . .
4b(ii).Your literature states,
in a poem titled, "God, me, and the Church," published on page 47 of the
book, "Prayers for Catholics experiencing divorce", published by Liguori
Publications, Imprimi Potest: James Shea, C.SS.R. Provincial, St. Louis
Province, The Redemptorists; Imprimatur: Monsignor Maurice F. Byrne, Vice
Chancellor, Archdiocese of St. Louis; copyright 1993 by Liguori Publications;
distributed by St. Christopher Church, Rocky River, OH; and advertised
on page 9 of NACSDC 2002-2003 Resource Catalog;
"I have become a misfit in an institution that places high regard for intact,
two-parent families. To be human is to expect change, to lose, to recover,
to grow, to stumble, to begin anew. It seems all those things are acceptable
while we're married. But should we feel called to a different response
-- to separate or divorce -- we are...what? Suddenly less than human? Lord,
help this Church that I love, that helped me grow into adulthood, soften
her heart. Help her reach out to those of us who are alienated, hurt, or
broken by life. Help her find ways to offer us healing and peace. Help
her set aside judgments, hear our pain, hold our fear. Help her reach out
to us, not out of some code of law but out of genuine compassion and Christlike
love. The divorcing process surrounds us with laws; let it be the Church
that surrounds us with love and mercy. My sinfulness is not in leaving
my marriage, for sometimes the kindness act of all is in letting go of
another. Let my Church see this."
4c(i) Church teaching states,
in Vatican II.
“That discernment in matters of faith is aroused and sustained by the Spirit
of truth. It is exercised under the guidance of the sacred teaching authority,
in faithful and respectful obedience to which the people of God accept
that which is not just the word of men but truly the word of God.” (Lumen
Gentium, no. 12, paragraph 2)
“The laity should, as all Christians, promptly accept in Christian obedience
decisions of their spiritual shepherds, since they are representatives
of Christ as well as teachers and rulers in the Church.” (Lumen
Gentium, no. 37, paragraph 2)
4c(ii) Church teaching states,
CCC 1269. Having become a member of the Church, the person baptized belongs
no longer to himself, but to him who died and rose for us. From now on,
he is called to be subject to others, to serve them in the communion of
the Church, and to "obey and submit" to the Church's leaders, holding them
in respect and affection.
1785. In the formation of conscience the Word of God is the light for our
path, we must assimilate it in faith and prayer and put it into practice.
We must also examine our conscience before the Lord's Cross.
We are assisted by the gifts of the Holy Spirit, aided by the witness or
advice of others and guided by the authoritative teaching of the Church.
1790. IV. Erroneous Judgment. A human being must always obey the certain
judgment of his conscience. If he were deliberately to act against it,
he would condemn himself. Yet it can happen that moral conscience remains
in ignorance and makes erroneous judgments about acts to be performed or
already committed.
1791. This ignorance can often be imputed to personal responsibility. This
is the case when a man "takes little trouble to find out what is true and
good, or when conscience is by degrees almost blinded through the habit
of committing sin." In such cases, the person is culpable for the evil
he commits.
1792. Ignorance of Christ and his Gospel, bad example given by others,
enslavement to one's passions, assertion of a mistaken notion of autonomy
of conscience, rejection of the Church's authority and her teaching, lack
of conversion and of charity: these can be at the source of errors of judgment
in moral conduct.
1793. If - on the contrary - the ignorance is invincible, or the moral
subject is not responsible for his erroneous judgment, the evil committed
by the person cannot be imputed to him. It remains no less an evil, a privation,
a disorder. One must therefore work to correct the errors of moral conscience.
1794. A good and pure conscience is enlightened by true faith, for charity
proceeds at the same time "from a pure heart and a good conscience and
sincere faith."
The more a correct conscience prevails, the more do persons and groups
turn aside from blind choice and try to be guided by objective standards
of moral conduct.
4c(iii) Church teaching states,
Canon 212 §1. Christ's faithful, conscious of their own responsibility,
are bound to show Christian obedience to what the sacred Pastors, who represent
Christ, declare as teachers of the faith and prescribe as rulers of the
Church.
4d. Possible interpretations
Uninformed readers would not be aware that Catholics are bound to obey
the teaching of "sacred Pastors" and "Spiritual Shepherds" or to "obey
and submit" to the Church's leaders. They may not understand what constitutes
a "mistaken notion of autonomy of conscience." Those reading your literature
could conclude that the Cleveland Diocese recommends that they "make their
own choices and solve problems on their own" it is natural and good to
reject the "authoritative teaching of the church" when one "feels called
to a different response," and this rejection is justified if one perceives
he has an informed conscience and has no responsibility to find out what
is true and good according to Catholic teaching. One could conclude that
if according to his conscience, it seems good to separate from one's spouse
and get a civil divorce, he must follow his conscience; that there is no
sinfulness in leaving one's family; and he is welcome to disobey any church
teaching which states such behavior is immoral and a grave offense.
As Coordinator of the Catholic Divorce Recovery Ministry, we'd assume that
you would want to clarify any misleading or confusing information regarding
these matters which might support peoples' decision to get divorced for
reasons that aren't morally justified. Will you please consider providing
clear explanations of the magisterium's understanding of what constitutes
an informed conscience?
5. Dissent is Endorsed
5a. You recommend North American Conference for Separated or Divorced Catholics (NACSDC) which encourages dissent from authoritative church teachings.
5b. Your literature states,
A recommended Resources for information is NACSDC, North American Conference
for Separated or Divorced Catholics. You distribute NACSDC's Resource Catalog,
and link to them from your website. http://www.clevelandcatholiccharities.org/mfm/divorce.htm
NACSDC has a Catholic book section which sells only four books. The first
book in the Catholic section is "While You Were Gone; A Handbook for Returning
Catholics and Those Thinking About It", by William J. Bausch. The book’s
description states, "An overview of the changes that have taken place in
the church since VaticanII, presented in a non-threatening and welcoming
manner. A very popular book with pastors and leaders" http://www.nacsdc.org/estore/ca/ca.html
In his book, Bausch writes,
"The council [ofTrent] wrapped the church
in isolation and fashioned it into a kind of self-sufficient island kingdom
untouched by the world. All kinds of self-protecting regulations were passed:
the Index of Forbidden Books, rubrics standardizing the liturgy all over
the world, and a single formulation of dogma (up to that time there were
many legitimate formulations.) It was the beginning of a static period
only ending with the Second Vatican Council in our lifetime. (p. 22).
"The church had to declare loud and clear: We have all the truth; others
don't. We would be saved; other lost. Authority was strict, dialogue was
out, and obedience in, and we saw to it that people would be kept safe
from "dangerous" ideas. Even though many wonderful securities and benefits
and a rich Catholic devotional life were evident, this ghetto mentality,
this separation from the world couldn't hold forever. It officially burst
withVatican II. (p. 24).
"They [people who have been hurt at the hands of the church] hate those
authoritarian representatives of the church who are supposed to represent
a loving God and God's mysterious and pervasive love and box it into rigid
rules and regulations. ... Many disagree with the church's stand on sexuality,
from masturbation and premarital sex to abortion. (p 31).
"Others are involved in divorce and remarriage and they simply don't know
where they stand in the church and they are aggrieved that they can't receive
the Eucharist. (p 32).
"Eighty-seven percent of Catholics think the church should permit couples
to make their own decision about forms of birth control, (p. 64).
"You can dissent and remain a faithful Catholic (p. 65).
"For most people like yourself, the parish is what you identify as 'thechurch.'
Most don't care what the Vatican does, or the pope or the bishop... the
pastor is more significant than the pope. (p. 67).
"There is something to be said about the church's traditional morality
of chastity before marriage and fidelity after. But, of course, there is
also unfinished business brought on by modern insights and technology. What
about birth control?... Should there not be nuances within the couple's
lives that permit it? What about sex between those already betrothed, already
publicly committed? How about those who are radically homosexual and cannot
live a life of chastity and should not live a life of promiscuity?...Other
questions: Is every single instance in every circumstance of an early abortion
sinful? That sixty-eight percent of the Baby Boomers deny that one must
obey the church's teaching on abortion shows how wide the gap is and how
much dialogue there must yet be. These are question that have to be continually
examined within the framework of great Catholic moral teaching. Sexual
morality is part of our unfinished agenda; it requires a continually formed
conscience and a great respect for a communal, not merely a person, context.(p.
91 & 92).
"The challenge is to finish up the business God gave you to do and to make
a difference. To correct where you can, change what you might... You too,
after all, as we never tire of saying, are the church (p 94).
5c. Church Teaching States,
CCC 85, The task of giving an authentic interpretation of the Word of God,
whether in its written form or in the form of Tradition, has been entrusted
to the living teaching office of the Church alone. Its authority in this
matter is exercised in the name of Jesus Christ.” This means that the task
of interpretation has been entrusted to the bishops in communion with the
successor of Peter, the Bishop of Rome.
2271. Since the first century the Church has affirmed the moral evil of
every procured abortion. This teaching has not changed and remains unchangeable. Direct
abortion, that is to say, abortion willed either as an end or a means,
is gravely contrary to the moral law: You shall not kill the embryo by
abortion and shall not cause the newborn to perish. God, the Lord of life,
has entrusted to men the noble mission of safeguarding life, and men must
carry it out in a manner worthy of themselves. Life must be protected with
the utmost care from the moment of conception: abortion and infanticide
are abominable crimes.
2322. From its conception, the child has the right to life. Direct abortion,
that is, abortion willed as an end or as a means, is a “criminal" practice
(GS 27 § 3), gravely contrary to the moral law. The Church imposes
the canonical penalty of excommunication for this crime against human life.
2396. Among the sins gravely contrary to chastity are masturbation, fornication,
pornography, and homosexual practices.
2399. The regulation of births represents one of the aspects of responsible
fatherhood and motherhood. Legitimate intentions on the part of the spouses
do not justify recourse to morally unacceptable means (for example, direct
sterilization or contraception).
2400. Adultery, divorce, polygamy, and free union are grave offenses against
the dignity of marriage.
2322. From its conception, the child has the right to life. Direct abortion,
that is, abortion willed as an end or as a means, is a "criminal" practice
(GS 27 § 3), gravely contrary to the moral law. The Church imposes
the canonical penalty of excommunication for this crime against human life.
5d. Possible interpretations
As Coordinator of the Catholic Divorce Recovery Ministry, we'd assume that
you would want to clarify any misleading or confusing information which
contradicts the church's teaching on abortion, birth-control, masturbation,
homosexuality, divorce and papal authority. Will you please consider providing
clear and supportive explanations of the Church's position on these matters
whenever you recommend NACSDS as a source for Catholic information?
6. Obeying the Church is Irrelavant to "Being Church"
6a. You recommend North American Conference for Separated or Divorced Catholics NACSDC, which proposes a "new perspective on being the church versus obeying the church."
6b. Your literature states,
A recommended Resource for information is NACSDC, North American Conference
for Separated or Divorced Catholics. You distribute NACSDC's Resource Catalog,
and link to them from your website. http://www.clevelandcatholiccharities.org/mfm/divorce.htm
NACSDC has a Catholic book section which sells only four books. The second
book is "Good News for Alienated Catholics with Reflection Questions for
Teachers and Preachers", by Fr. Henry Fehren. The book's description states,
"If you are a Catholic who feels left out, discriminated against, labeled,
ignored or discouraged by Church laws, these commentaries and the accompanying
discussion questions will inspire hope, rebuild self-esteem, and give new
perspective on being the church versus obeying the church." http://www.nacsdc.org/estore/ca/ca.html
In his book, Fehren writes,
"Mature Catholics, I emphasize, do not confuse
the way, the truth, and the life of Jesus with man-made rules (yes, man-made
- women, unfortunately, do not yet make rules in the church) (preface p
v)
" 'All Catholics have the right to a voice in all decisions that affect
them including the choosing of their leaders’...'Divorced and remarried
couples in great numbers, with and without church approbation, consider
themselves good Catholics and do not hesitate to come forward for communion'...
Finally, 'Why You Can Disagree and Remain a Faithful Catholic' by Father
Philip Kaufman, O.S.B. ... This is a carefully researched book, direct
and to the point on, among other things, birth control, divorce and remarriage,
democracy in the church and 'infallible teaching.' (p 52-53).
"'But isn’t the pope the vicar of Christ?’ The bishop of Romeis not THE
vicar of Christ; he is A vicar of Christ and so are you. ...'Will my marriage
be a sacrament?' The simplest answer: It will be if you make it such.... Theologians
are still discussing what makes a marriage a sacrament. ... 'But now the
authorities, the theologians and the canonists are turning to the married
to find out what marriage is - and therefore what the sacrament is.' (p
75-76).
"The "Magisterium" is another ill-used word. Theologians who teach are
to swear loyalty to it and others are to 'suffer for the truth in silence.' In
effect, the magisterium is one person (he appoints others who agree with
him). 'All alike share in the Magisterium, or the teaching authority of
the Church' (p 90).
"Gays and lesbians, for instance, experience this rejection. ... Because
of prejudice against them, many remain in hiding, 'in the closet,' for
they are afraid to be as God in love make them. ... God does not make clones;
each person is different, a tribute to God's creativity. If we are to love
our neighbor as ourself, we must accept people as they are. (p 116).
"No one person makes up the whole church. That's why 'Will the church recognize
my marriage?' is such a stupid question. Each one of us is as much church
as the other. (p 123).
"A writer for the Catholic press must learn to write within the ecclesiastical
picket fence that surrounds him. ... [Editors] know they can be sacked
if they do not conform. John Paul II's latest encyclical, Veritatis Splendor,
confirms this. Overstepping his rights as bishop of Rome, he alone appoints
every bishop in the world and controls every word in canon law, in the
new Roman catechism, taught in the seminaries and written in nearly every
publication of the Catholic press. He has summed up or compacted into one
person, himself, the ‘church’ and the magisterium (the 'teaching church.')
(p 144).
"What many Catholics will no longer continence is the gospels being replaced
by The Code of Canon Law. (p 145).
The Association for the Rights of Catholics in the Church is also worried: 'The
style and numerous measures of the Roman authorities,' it says, 'tend to
obstruct our ministry and create either a climate of mistrust, of anxiety,
of indifference and eventually, of leaving the church, or an equally questionable
religious obedience to human laws.' (p 146).
"Over the years I have heard more and more complaints about the increasing
authoritarianism in the church, but I have also seen the laity become more
mature and independent. ... I encourage the making of a 'holy rule' for
oneself.(p 147).
6c. Church teaching states, see 4c(i), (ii), (iii) and 5c above.
6d. Possible interpretations
As Coordinator of the Catholic Divorce Recovery Ministry, we'd assume that
you would want to clarify any misleading or confusing information which
contradicts the church's teaching on homosexuality, divorce and papal authority. Will
you please consider providing clear and supportive explanations of the
Church's position on these matters whenever you recommend NACSDS as a source
for Catholic information?
7. Intimate that Chruch Condones
Divorce
7a. You recommend North American Conference for Separated or Divorced Catholics (NACSDC) which intimates the church condones divorce with no exception.
7b. Your website states, A recommended
Resources for information is NACSDC, North American Conference for Separated
or Divorced Catholics. You distribute NACSDC's Resource Catalog, and link
to them from your website. http://www.clevelandcatholiccharities.org/mfm/divorce.htm NACSDC
has an "Awareness" section which provides information about divorce, "what
it is and what it isn't."
NACSDC states, "Although it has been commonly assumed that the Catholic
Church does not allow or condone divorce, this is not actually the case. For
many years, the Church required the faithful who wanted a divorce to obtain
permission from Church authorities.
". . . The attitude toward divorce and divorced persons has gradually evolved. All
of the canonical penalties related to civil divorce have been dropped. Rather
than expect an attitude of condemnation or accusation, divorced persons
now can go to their parishes for support, encouragement and help in working
through the trauma that goes with the breakdown of a marriage and family.
(Source: Our Sunday Visitor's Catholic Encyclopedia, 1991, page 318).
"If you are divorced and not remarried there are no penalties. There are
no laws preventing a divorced Catholic from active participation within
a parish.” http://www.nacsdc.org/aware/aware01.html
7c. Church teaching is states,
from the Pope,
"Today's strongly secularized mentality tends to affirm the human values
of the institution of the family while detaching them from religious values
and proclaiming them as fully independent of God. Influenced as it is by
models of life that are too often presented by the mass-media, today's
mentality asks, "Why must one spouse always be faithful to the other?"
and this question is transformed into an existential doubt in situations
of crisis. Marital difficulties can take various forms, but in the end
they all amount to a problem of love. For this reason, the preceding question
can be reformulated in this way: why it is always necessary to love the
other spouse even when so many apparently justifying reasons, would lead
one to leave?
"Many replies can be given; among them the very powerful ones are the good
of the children and the good of the entire society, but the most fundamental
reply comes through the recognition of the objectivity of being spouses,
seen as a reciprocal gift, made possible and guaranteed by God himself. The
ultimate reason, therefore, for the duty of faithful love is none other
than what is the basis of the divine covenant with the human person: God
is faithful. To make possible the fidelity of heart to one's spouse, even
in the hardest cases, one must have recourse to God in the certainty of
receiving assistance. The way of mutual fidelity passes, moreover, through
an openness to Christ's charity, which 'bears all things, believes all
things, hopes all things, endures all things' (I Cor. 13,7). In every marriage
the mystery of redemption becomes present, brought about by a real participation
in the Cross of the Saviour, accepting the Christian paradox that joins
happiness with the bearing of suffering in the spirit of faith."
(January
30, 2003 Address of John Paul II to the Prelate Auditors, Officials and Advocates
of the Tribunal of the Roman Rota,; Section 5 paragraph 2)
7d. Possible interpretations
When the diocese recommended resource, NACSDC, intimates that the church
has no objections to divorce and states, "There are no laws preventing
a divorced Catholic from active participation within a parish," inquiring
readers who feel their marriage hard, may think the diocese is supporting
them when they decide to get divorced. Uninformed visitors will be unaware
of the considerable difference between a spouse who has sincerely tried
to be faithful to the sacrament of marriage and is unjustly abandoned,
and one who through his own grave fault destroys a canonically valid marriage.
Visitors will be unaware of the information promulgated by the Pope. Specifically,
Christ offers solutions to marital problems; one has recourse to God in
the certainty of receiving assistance, and being married is made possible
and guaranteed by God himself. "God is faithful."
As Coordinator of the Catholic Divorce Recovery Ministry, we'd assume
that you would want to clarify any misleading or confusing information
which contradicts the church's teaching on divorce. Will you please consider
providing clear and supportive explanations of the Church's position on
these matters whenever you recommend NACSDS as a source for Catholic information?
8. Don't Judge
8a. Your literature states "don't judge", and omits the obligation to defend justice, which includes fraternal correction.
8b. Your literature states,
on a 8.5 inch x 14 inch flyer, titled "Words of Hope and Comfort, 10 Things
to Say and Do When Someone You Love is Newly Separated or Divorced, A Guide
for Catholics" published by the Department For Marriage and Family Ministries,
Cleveland Diocese,
4. Do focus on religious values and faith. Faith can be a source of great
comfort.
"Don't moralize about their marriage or judge what they have done. It is
the rare Catholic who doesn't already know what their Church says about
the permanency of marriage. It is the rarer person who makes the decision
to divorce easily or without great anguish. They know what the Church says
about the sacrament. They need much more to hear from a loved one about
the mercy and strength God provides. One of the strongest things Jesus
ever said was when he condemned those who pass judgment on others. Moral
questions are best handled between the individual and confessor or between
pastor and parishioner."
8c(i). Church teaching is states,
CCC 1435 Conversion is accomplished in daily life by . . . the exercise
and defense of justice and right, by the admission of faults to one's brethren,
fraternal correction, revision of life, examination of conscience, spiritual
direction, acceptance of suffering, endurance of persecution for the sake
of righteousness. . . .
CCC 1829 The fruits of charity are joy, peace, and mercy; charity demands
beneficence and fraternal correction;
8c(ii). Church teaching is states,
from the Congregation for the Clergy,
"the teaching of Christ on community life, recounted in the Gospel of St
Matthew, calls for attitudes which it is for catechesis to inculcate: the
spirit of simplicity and humility ('unless you turn and become like little
children...' Mt 18,3); solicitude for the least among the brethren ('but
whoever causes one of these little ones who believe in me to sin...' Mt
18,6); particular care for those who are alienated ('Go and search of the
one that went astray...' Mt 18,12); fraternal correction ('Go and tell
him his fault...’ Mt 18, 15); . . .”
(Congregation for the Clergy,
General
Directory for Catechisis, From the Vatican, 15 August 1997, Education
for Community Life, paragraph 86 a;
8d. Possible interpretations
If someone is divorcing one's spouse, his friends and family members who
read your literature might feel obligated to remain silent, and suspend
judgment - even if their first inclination is to believe that this divorce
is wrong and would plead with the person to work on reconciling his/her
marriage. As Coordinator of the Catholic Divorce Recovery Ministry, we'd
assume that you would want to clarify any misleading or confusing information
which contradicts the church's teaching on divorce. Will you please consider
providing clear and supportive explanations of the Church's position on
fraternal correction?
9. NACSDC Publicizes Cleveland's
Programs
9a. Apparently the Cleveland Diocese works in cooperation with the North American Conference for Separated or Divorced Catholics (NADSDC), which promotes the diocese seminars.
9b(i). NACSDC's website states,
"Cleveland Catholic Parishes of the Suburban West District and Catholic
Charities each sponsor a number of eight- to ten-week Divorce Recovery
Groups which meet at a variety of locations in the greater Cleveland area. The
groups are designed to give direction and support to Catholics recently
separated or divorced. All participants must pre-register for these sessions. Brochures
and registration forms are available. Contact Gayle Cilimburg at (440)
331-5372 or via e-mail at gcilimburg@yahoo.com, or call Catholic Charities
at (440) 352-6191 for more information. In addition to the above, the Diocese's
divorce ministry web page lists numerous 8 - 10 week Divorce Recovery Groups
and ongoing Support Groups at various locations in the Diocese." http://www.nacsdc.org/rgn/r6/r6oh.html#cleveland
9b(ii). Your website states,
"North American Conference for Separated and Divorced Catholic (NACSDC)
is an advocate for Catholics experiencing separation and divorce; offers
regional and national conferences. E-Mail: NACSDC@pdx.oneword.com
"Special sessions addressing issues of concern to the separated and divorced
will begin at 7p.m.at the following locations:
"The following parishes are hosting 8-10 week divorce recovery groups. Call
to sign up or for more information.” http://www.clevelandcatholiccharities.org/mfm/divorce.htm
9c. Possible interpretations
Readers will assume the Cleveland Diocese agrees with NACSDC’s understanding
of divorce, annulments, and the obligations of Catholics. Is this an acceptable
conclusion?
10. One Cannot Give in to the Divorce Mentality
10c(i) Church teaching states,
from the Pope,
"One cannot give in to the divorce mentality: confidence in the natural
and supernatural gifts of God to man prevents that. Pastoral activity must
support and promote indissolubility. The doctrinal aspects should be transmitted,
clarified and defended, but even more important are consistent actions. Whenever
a couple is going through difficulties, the sympathy of Pastors, and of
the other faithful must be combined with clarity and fortitude in remembering
that conjugal love is the way to work out a positive solution to their
crisis. Given that God has united them by means of an indissoluble bond,
the husband and wife by utilizing all their human resources, together with
good will, and by, above all, confiding in the assistance of divine grace,
can and should emerge from their moments of crisis renewed and strengthened.
. . .
"At times, in recent years some have opposed the traditional "favor matrimonii"
in the name of a "favor libertatis" or "favor personae". In this dialectic
it is obvious that the basic theme is that of indissolubility, but the
antithesis is even more radical with regard to the truth about marriage
itself, more or less openly relativized. Against the truth of a conjugal
bond, it is not right to invoke the freedom of the contracting parties,
who, in freely consenting to that bond, were bound to respect the objective
demands of the reality of marriage that cannot be altered in the name of
human freedom. Judicial activity must therefore be inspired by a "favor
indissolubilitatis"; that clearly does not mean prejudice against just
declarations of nullity, but an active conviction of the good at stake
in the processes, together with the ever renewed optimism that derives
from the natural character of marriage and from the support of the Lord
for the spouses.” ( January
28, 2002, Address of John Paul II to the Prelate Auditors, Officials and
Advocates of the Tribunal of the Roman Rota,, Section 5, paragraph
2; and Section 7, paragraph 3;
10c(ii) Church teachings, as addresses
from the Pope to the Tribunal of the Roman Rota are all are available on
the http://www.vatican.va/holy_father/john_paul_ii/speeches/index_spe-roman-rota.htm
10d. Possible interpretations
Catholics in this diocese will know that the diocese is interested in helping
them get their annulment, but they won't know if they'll be receiving guidance
which is consistent with the highest church authority's understanding of
annulment. What sources do you as the Coordinator of the Catholic Divorce
Recovery Ministry; use to determine your understanding of annulment, and
Catholicism?