In Feb 6th 2018, the Cardinal Patriarch of Lisbon D. Manuel Clemente has issued guidelines regarding the reception of Amoris Laetitia on his diocese. My good friend Filipe d’Avillez has provided us with an accurate english translation, which you can read at the bottom of this post. The original one (in portuguese), can be consulted here.

By allowing the possibility of admission to the sacraments of certain cases of divorced and remarried couples with mitigating circumstances that diminish subjective culpability, D. Manuel Clemente joins the ever growing group of bishops who are faithful to Amoris Laetitia, as interpreted by the Pope’s manifest will. In fact, on his own document, the good Cardinal not only extensively quotes Amoris Laetitia, but also the letter from the bishops of the Pastoral Region of Buenos Aires, which the pontiff has officially declared to be the only adequate interpretation of his apostolic exhortation (besides also quoting the norms from Cardinal-Vicar of Rome Agostino Vallini).

The Cardinal also shows the continuity between Pope Francis and the previous pontiffs regarding the need of integration and accompaniment of people in irregular familiar situations, by quoting St. John Paul II’s Familiaris Consortio and Benedict XVI’s Sacramentum Caritatis.

Finally, D. Manuel Clemente shows how it is possible to be faithful to the authentic interpretation of Amoris Laetitia while at the same time being clear on what the Church’s doctrine is. The Patriarch stresses the Church’s teaching on the indissolubility of marriage, how seeking an annullment and (if not possible) sexual continence are the preferred options and, especially, how the discernment process shouldn’t stop at the irregular situation with mitigating factors, but should rather strive to evolve to a fuller realization of the christian ideal.

He analyzes the text, not so much through the lens of his personal interpretation, but rather letting the authoritative texts speak for themselves, through extensive quotes. He then concludes with a hierarchy of procedures which undeniably provides clarity on how these situations should be managed. Namely:

Bearing all this in mind, I present herein some operative guidelines: a) To accompany and integrate people into the life of the community, in line with the post-synodal Apostolic Exhortations Familiaris Consortio, 84, Sacramentum Caritatis, 29 and Amoris Laetitia, 299 (see appendix). b) Carefully examine the specificity of each case. c) Not to exclude recourse to the diocesan tribunal, whenever there is doubt concerning the validity of the marriage. d) In cases in which validity is ascertained, not to neglect the proposal of a life in continence in the new situation. e) To bear in mind exceptional circumstances and the possibility of the sacraments, in line with the aforementioned apostolic exhortation and documents. f) To continue the process of discernment, bringing the practice ever closer to the ideal of Christian marriage and sacramental consistency

It deserves to be read in full. Click here to do so.

Image credits: D. Manuel Clemente’s official photo and coat of arms

Print Friendly, PDF & Email
Liked this post? Take a second to support Where Peter Is on Patreon!

3 Responses

  1. Ivo says:

    A very balanced Cardinal. =)

  2. Basto says:

    Well, the bishop of Fatima says that the divorced and remarried should “not go to the Sacraments” during one week (JPii and Bxvi’s teaching) and he should “do the opposite” during the following week (Francis teaching) and then he should “make a list of list of pros and cons” and decide what’s better…
    This is just crazy! Bishop António Marto was just chosen to be cardinal…

    • Pedro Gabriel says:

      Nothing in that note says people should go to the sacraments in one week and not go to the sacraments in the other. What the note says is that during one week the person in question should pray and live as if he were not to receive the sacraments and in the next week he should pray and live as if he were to receive them. He will then make a pros and cons list and take a decision regarding the sacraments *only then*.

      Secondly, the notion that “go receive the sacraments” is “Francis teaching” is a simplistic way to read Amoris Laetitia. Both Francis and the Buenos Aires interpretation clearly say that this accompaniment does not necessarily end in receiving the sacraments. It is not “Francis teaching” to just “go receive the Sacraments”. A path of discernment accompanied by a priest and an adequately formed conscience are needed.

      Finally, some diversity (emphasis on the word “some”) is in fact intended on AL. So the way this note differs from other guidelines doesn’t scandalize me in the least. I recommend the reading of the Introduction from my article “Clarifying Amoris Laetitia. Who can receive communion?” And BTW, I recommend the reading of the full article as well.

%d bloggers like this: