(Editor’s Note: Following is the intervention of Archbishop Stanislaw Gadecki of Poznan, the president of the Polish Episcopal Conference, at the Synod of Bishops, sixth general session, October 10.
(ZENIT News Agency provided the text. All rights reserved.)
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To begin, I want to emphasize that the following intervention reflects not only my personal opinion, but the opinion of the entire Polish Bishops Conference.
1. There is no doubt that the Church of our time must — in a spirit of mercy — help civilly remarried divorcees with special charity, so that they do not consider themselves separated from the Church, while they may indeed, as baptized, participate in Her life.
Let us, therefore, encourage them to listen to the Word of God, to attend the Sacrifice of the Mass, to persevere in prayer, to contribute to works of charity and to community efforts in favor of justice, to bring up their children in the Christian faith, to cultivate the spirit and practice of penance and thus implore, day by day, God’s grace. Let the Church pray for them, encourage them, and show Herself a merciful mother, and thus sustain them in faith and hope (cf. John Paul II, Familiaris Consortio, n. 84).
2. Yet, the Church — in Her teaching on the admission of remarried divorcees — cannot yield to the will of man, but only to the will of Christ (cf. Paul VI, Address to the Roman Rota, 01.28.1978; John Paul II, Address to the Roman Rota, 01.23.1992, 01.29.1993, and 01.22.1996).
Consequently, the Church cannot let Herself be led by feelings of false compassion for people or by modes of thought that — despite their worldwide popularity — are mistaken.
Admitting to Communion those who continue cohabiting “more uxorio” [as a husband and wife] without the sacramental bond would be contrary to the Tradition of the Church. The documents of the first Synods of Elvira, Arles, and Neocaesarea, which took place in the years 304-319, already confirmed the Church’s doctrine of not admitting the divorced who have remarried to Eucharistic Communion.
This position is based on the fact that “their state and condition of life objectively contradict that union of love between Christ and the Church which is signified and effected by the Eucharist” (John Paul II, Familiaris Consortio, n. 84; 1 Cor. 11:27-29; Benedict XVI, Sacramentum Caritatis, n. 29; Francis, Angelus, August 16, 2015).
3. The Eucharist is the sacrament of the baptized who are in the state of sacramental grace. Admitting the civilly remarried divorcees to Holy Communion would cause great damage not only to family pastoral ministry, but also to the Church’s doctrine of sanctifying grace.
In fact, the decision to admit them to Holy Communion would open the door to this sacrament for all who live in mortal sin. This in turn would lead to the elimination of the Sacrament of Penance and distort the significance of living in the state of sanctifying grace. Moreover, it must be noted that the Church cannot accept the so-called “gradualness of the law” (John Paul II, Familiaris Consortio, n. 34).
As Pope Francis reminded us, we who are here do not want and do not have power to change the doctrine of the Church.
+ Stanislaw Gadecki
Metropolitan Archbishop of Poznan
President of the Polish Episcopal Conference
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