In full harmony with the pastoral charity embodied by the pontificate of Francis, the Dicastery for the Doctrine of the Faith has just issued a statement entitled. Fiducia Supplicans, approved by the Pope himself, which gives the green light to pastors to bless those couples living in irregular situations (civil couples not canonically married, de facto, same-sex, divorced and remarried, etc.).
The document confirms without fissure the traditional doctrine of canonical marriage and makes very clear at all times the moral doctrine of the Catholic Church that considers sexual relations maintained outside of marital intimacy to be contrary to divine law.
What the Declaration does do, however, is to broaden the liturgical-theological concept of blessing. To this end, it distinguishes the liturgical blessing, which actualizes, at its level, the Paschal Mystery of Christ, from the non-liturgical blessing, which could be called a "prayer of blessing," which is part of the framework of Christian prayer, as an expression of the Church's acceptance and accompaniment of all people, which implores the grace of the Holy Spirit who, through Christ, descends from the Father.
With this expansion of the meaning of the blessings (otherwise present in the Catechism, 2626), the Declaration focuses on the Church as a merciful Mother, who unconditionally welcomes those children who, with humble hearts, come to her for spiritual help.
In the same way that a mother always embraces a child regardless of his or her behavior, situation or circumstance, the Mother Church also welcomes, loves and prays, in imitation of the Virgin Mary, for every person who approaches the "field hospital" in search of protection.
It is the mission of the Church to facilitate that the action of the Holy Spirit be infused in souls by giving a prudent, positive and practical response to children who find themselves in irregular situations. A child can exclude himself, rejecting the love of God and his Church, but the Church never abandons a child of hers, because God never does.
This is why Pope Francis has given a moral status to the process of accompaniment.
Herein lies, in my opinion, the great contribution of the pontificate of Francis to moral theology. Moral theology not only helps to discern what is right from what is wrong, but it must also facilitate the sometimes tortuous path out of error in order to be able to fulfill the will of God with renewed enthusiasm.
Very much in line with the magisterium of Pope Francis, the Declaration seeks to avoid the tiresome and inopportune casuistry that arises from elevating to the rank of a universal norm what in reality are particular situations (however generalized they may be), and which as such require tailored practical discernment. It is one thing to have events objectively sinful (e.g. sexual relations outside of marriage) and it is quite another matter if there are objectively sinful (e.g. sexual relations outside of marriage) and it is quite another matter if there is situations objectively sinful.
Certainly, there are situations that facilitate sin and rejection of God (e.g., non-marital cohabitation), but that does not mean that any person in such a situation is necessarily in sin (e.g., those who decide to live as siblings). Therefore, these situations require special discernment and qualified accompaniment.
A fundamentalist approach to moral theology, which calls for a rigid and unthinking adherence to established norms and rules, prevents us from giving proper pastoral care to people in such situations, leaving them in a dead end.
Confusion and charity
It is true that doctrinal confusion must be avoided, as this statement makes clear, but it is also true that the possible confusion of a few cannot lead to hindering the acts of charity of the Mother Church towards her neediest children.
The Declaration leaves no doubt on this point: "Precisely to avoid any form of confusion or scandal, when the prayer of blessing is requested by a couple in an irregular situation, even if it is conferred outside the rites foreseen by the liturgical books, this blessing is never to be performed at the same time as the civil rites of union, nor in connection with them. Not even with the vestments, gestures or words proper to a marriage. The same applies when the blessing is requested by a same-sex couple."
The Church, the Declaration insists, is the "sacrament of God's infinite love. It is a holy and mother Church, full of sinners, of people who advance by "small steps". In each new step, the beauty of God's saving love shines forth and the tenderness of the Church, which feels herself to be a mother, a very mother. Therein lies her strong evangelizing appeal and the splendor of her message.
