Folia Theologica et Canonica 4. 26/18 (2015)
SACRA THEOLOGIA - Sebastian Walshe, O.Praem., A sacramental theology of the family: the unity and harmony of the sacramental order
A SACRAMENTAL THEOLOGY OF THE FAMILY... 131 communion to those who have not been faithful to their marriage is because it involves a denial at the sacramental and supernatural level of the very thing which sacramental communion affirms. To allow a sacramental practice which at once denies and affirms Christ’s fidelity and love for his Spouse is to destroy the unity and meaning of the sacramental order. Thus, reception of communion by the divorced and remarried harms not just the individuals involved by the unworthy reception of communion, but it harms the common good of the whole Church since this denial of the sacramental order distorts the meaning and unity of the sacraments and so destroys the possibility of knowing and entering into the heavenly realities in which mankind finds salvation. It is very important to understand however, that the prohibition of sacramental communion for divorced and remarried Catholics is not an assertion that the Church no longer cares for them. To the contrary, just as a loving mother shows her care for her disobedient children by disciplining them, so too the Church shows her love for her wayward children by discipline. A mother who punishes her children does not want them to leave the family, but rather wants them to leave behind the things which have caused them to distance themselves from the family. So too, the denial of sacramental communion is not the Church rejecting her children, but the Church calling her children to penance: to reject the very things by which they have separated themselves from the family of God. Those who, contrary to the command of Christ, have broken their marriage bond and entered into a new marriage have made a decision to love someone in a way contrary to the will of Jesus. But as Jesus said: “If any one comes to me without hating his father and mother, wife and children, brothers and sisters, and even his own life, he cannot be my disciple.”'’3 This does not mean that we want evil for our family or ourselves, but it does mean that if we are forced to choose between Christ and some family member, we should choose as if we love Christ and hate all others. Those who have chosen divorce and remarriage have chosen to prefer their new spouse to Christ. But God did not make us for any human person, he has made us for himself! And any attempt to find happiness in someone other than Christ is doomed to fail. Therefore, the Church, ever solicitous for the true well-being of her children, calls them to repentance and full communion. Mercy for Jesus means opening up the possibility of reunion with God, it never means accepting or encouraging the things which keep us from union with God. Persons who have broken faith with their spouse should be helped to convert, not deceived into thinking that their situation is pleasing to God. Therefore, to the extent that they are able, divorced and remarried Catholics should participate in the life of the Church and seek through prayer, penance 63 63 Lk 14:26.
