The Spiritual Realism and the Proposal of Holy Communion for the Non-Sacramental Marriages

Pa s tor al theology Wrocławski Przegląd Teologiczny 28 (2020) 1, 195–222 Wrocław Theological Review Kazimierz Lubowicki Pontifical Faculty of Theology in Wrocław, Poland ORCID: 0000-0001-8870-0252 The Spiritual Realism and the Proposal of Holy Communion for the Non-Sacramental Marriages Realizm duchowy a propozycja Komunii Świętej dla żyjących w związkach niesakramentalnych Abstr act: The discussion on the proposal of Holy Communion for those living in non-sacramental relationships should be viewed through the prism of spiritual realism. There is a need to sort out the doctrinal facts related to this reality to clarify the subject of discussion and the reality of communion in the metalanguage. It is also necessary to consider the contradictions between the basic idea of communion and the objectification of the Person, which is expressed in the instrumentalization of the Eucharistic Communion. For the realistic and comprehensive approach to the sacraments, it is necessary to be aware of the dimension of the spousal sacramental life. One needs to also reckon with the uninterrupted and unchangeable Tradition. It is necessary to ensure the right use of the terms and Gospel of the family. The correctness of the theological discussion requires a real discernment rather than the lobbying for the “already marked path,” omitting even St Paul VI’s Humanae vitae or St John Paul II’s Familiaris consortio and his entire extensive teaching about marriage and the family. It is also important not to instrumentalize the practice of the “spiritual communion.” K ey wor ds: spiritual realism, Holy Communion, non-sacramental marriages, dimension of the spousal sacramental life, Tradition, digamoi, Gospel of the family, Humanae vitae, spiritual communion Abstr akt: Zabierając głos w dyskusji nad propozycją Komunii Świętej dla żyjących w związkach niesakramentalnych, należy przyjąć jako najbardziej adekwatne spojrzenie w kluczu realizmu duchowego. Trzeba uporządkować fakty doktrynalne związane z tą rzeczywistością. Doprecyzować przedmiot dyskusji i rzeczywistość komunii w metajęzyku. Koniecznym jest także uzmysłowienie sobie sprzeczności między podstawową ideą komunii a uprzedmiotowieniem Osoby, czego wyrazem jest m.in. instrumentalizacja Komunii eucharystycznej. Dla realistycznego i kompleksowego DOI: 10.34839/wpt.2020.28.1.195-222 © Papieski Wydział Teologiczny we Wrocławiu 196 Kazimierz Lubowicki podejścia do sakramentów konieczna jest świadomość wymiaru oblubieńczego życia sakramentalnego. Trzeba też liczyć się z nieprzerwaną i niezmienną Tradycją. Należy zadbać o poprawne używanie terminów digamoi oraz „ewangelia rodziny”. Poprawność dyskusji teologicznej domaga się rzeczywistego rozeznawania, a nie lobbowania za „już wytyczoną drogą” z pominięciem chociażby Humanae vitae św. Pawła VI czy Familiaris consortio i całego rozległego nauczania o małżeństwie i rodzinie św. Jana Pawła II. Istotną sprawą jest również nie instrumentalizować praktyki „komunii duchowej”. Słowa kluczowe: realizm duchowy, komunia eucharystyczna, związki niesakramentalne, wymiar oblubieńczy życia sakramentalnego, Tradycja, digamoi, ewangelia rodziny, Humanae vitae, komunia duchowa M y intention is to outline important doctrinal facts related to the synodal discussion about Eucharistic Communion for those living in non-sacramental unions, and then to draw attention to a specific methodology of conducting this discussion.1 Finally, I will recall the way in which spiritual communion has always been understood and practiced in the history of spirituality, in connection with statements made during the Extraordinary Synod, which were not later returned to. Due to the vastness of the subject matter, I limit my study to the time before the publication of Amoris laetitia. The spiritual realism mentioned in the title defines the way in which we reflect on the discussed issue. Spiritual life is a supernatural organism: ideas and actions have their consequences in man. Spiritual realism is therefore essential. Good intentions are not enough, since sincerely and honestly looking for a good, one can unfortunately choose paths that do not lead to it, and furthermore, even turn against it. Doctrinal facts Theology is not and cannot be a fossilized set of truths. The theological discussion, however, must not overturn or disregard the existing doctrinal facts. It has long been explained that aggiornamento is not an adaptation to the world in its anti-divine meaning (see: Jn 17:6-19). Above all, it is necessary to conduct a theological discussion and not replace it with sociological-psychological observations. Pastoral care comes from doctrine, never the other way around. 1 The article is based on the author’s speech at the 368th plenary session of the Polish Bishops’ Conference in Warsaw. The Spiritual Realism and the Proposal of Holy Communion… 197 Subject matter of the discussion Sometimes the vague wording is repeated that some people “fight” for the admission of the “divorced” to Holy Communion. This statement is misleading. It may suggest to those living in separation and to the divorced who have no relationship with another person that they cannot receive the sacraments. To the contrary, the Church even encourages them to receive the sacraments, believing in their healing power. It’s usually said about “divorced people living in new unions.” This is not a uniform group. Both their attitudes and expectations are different.2 Four attitudes can be distinguished. There are those who live in a second union, but do not demand Holy Communion. Often, they have matured inwardly and with honesty to God they recognize that their marriage was valid, and only then did sin split and destroy it. These people in canonically irregular situations express a desire to be received and guided by the Church, especially when they attempt to understand the rationale of the Church’s teaching. These people recognize the possibility of living in their 3 situation, while relying on God’s mercy through the Church. Others, as signalled by the Euro-Atlantic Episcopal Conferences, accept the commitment to live in moderation and adopt the lifestyle shown in the 84th Familiaris Consortio.4 An interesting example of those who choose this path is the Solitude Myriam Family5 movement, present in Canada and the United States. Unfortunately, a large group has either completely broken contact with the Church, or is in a loose relationship with her, limited to tradition and rituals. They show no interest in sacramental life. There are also those who – to use the religious term – even though they live in adultery, want to receive Holy Communion. 2 3 4 5 Cf. Sinodo dei Vescovi. III Assemblea Generale Straordinaria, Le sfide pastorali sulla famiglia nel contesto dell’evangelizzazione. Instrumentum laboris, Edizioni San Paolo, Milano 2014 (hereinafter: Instrumentum laboris 2014), 93: “On the issue of access to the sacraments, there are various react (...truncated)