Open letter to Father Weinandy, from his predecessor, on Amoris Laetitia

Thursday, November 16th, 2017

You may remember me as your predecessor as executive director of the Secretariat for Christian Doctrine at the U.S.C.C.B.

You replaced me in January 2005.

I am writing this open letter to you in response to your open letter to Pope Francis in which you address what you describe as a “chronic confusion” that seems to mark his pontificate.

According to Sandro Magister’s introduction to your letter, you had asked Jesus for a sign as to whether you should write your letter, you received that sign and thus “no longer had any doubt that Jesus wanted me to write….”

I cannot enter into the subjective conditions that inspired you to write, but I need to note that “Amoris Laetitia,” toward which you express great concern, was the fruit of two synods and broad consultation throughout the church, is widely recognized as an act of ordinary Magisterium, and thus enjoys presumption as having been guided by the Spirit of the Lord.

Your first concern is centered on Chapter 8 of “Amoris Laetitia.”

You maintain that the Holy Father’s “guidance at times seems intentionally ambiguous.”

I believe that the vast majority of bishops and theologians do not agree.

The pope does indeed open the door to the possibility that some divorced and civilly remarried Catholics can be admitted to the sacraments after careful discernment.

Rocco Buttiglione, one of the foremost interpreters of the teaching of St. John Paul II, sees no contradiction, but rather continuity between “Familiaris Consortio” and “Amoris Laetitia.” And most recently Cardinal Gerhard Müller stated that there are conditions which open the way for those in second marriages to receive sacraments.

Your second concern is that the pope’s manner “seems to demean the importance of Church doctrine.”

I would note, first of all, that the Holy Father’s homilies, based on the Gospel, call us to a discipleship that is rigorous and uncompromising.

Second, I interpret his criticism of those who make doctrine an ideology as a challenge for us to never isolate doctrine from its source in the mercy of God revealed in Jesus Christ.

Your third concern is the Holy Father’s “choice of some bishops, men who seem not merely open to those who hold views counter to Christian belief but who support and even defend them.”

Unless you are willing to name these bishops and the views counter to Christian belief that supposedly they tolerate, this remains a gratuitous assertion and damages the unity of the church.

Your fourth concern is the pope’s encouragement of a “‘synodality’ that allows and promotes various doctrinal and moral options within the Church.” Continue reading