Catholic church dating after divorce
It did not propose reversing the teaching on the indissolubility of marriage, the requirement that divorced Catholics living in adulterous pseudo-marriages refrain from taking Holy Communion, the conjugal nature of marriage as a union of husband and wife, the grave immorality of non-marital (including same-sex) sexual acts, or the disorder of sexual desires not ordered to conjugal union.
So why did the media explode with news about an “earthquake” in the Church’s teachings of sex and marriage?
Although the Church cannot admit people to Holy Communion while they live in a presumptively adulterous relationship, it does call on all Catholics to treat them with acceptance, compassion, and love. Rather, there was a reaffirmation, as one would have expected, of the Church’s moral teachings in their wholeness: sin is sin and must be rejected. Sinners are precious human beings, who must never be rejected. Sinners—which means all of us—must always be loved.
And, again, the hope is that Mass attendance and reports—though it is hardly news—that some bishops expressed the view that “spiritual communion” is not enough.
With such a capacious sense of “orientation”—as something only accidentally linked to disordered sexual desire—one can easily say that it can produce good fruit: e.g., what the Catechism calls “disinterested friendship” to which same-sex attracted persons are called.
Some Catholics who firmly accept the Church’s teaching and live by it view “orientation” in this sense as the sign of a special to a sort of ministry of deep but decidedly non-sexual friendship.
The Catholic Church shared communion with the Eastern Orthodox Church until the East–West Schism in 1054, disputing particularly the authority of the Pope, as well as with the Oriental Orthodox churches prior to the Chalcedonian schism in 451 over differences in Christology.
Catholics live all over the world through missions, diaspora, and conversions.
The Church now welcomes remarried people to communion, has dropped its objections to homosexual conduct, and denies that homosexual desires are ‘intrinsically disordered.’ Or it’s about to do all of that. He has brought Catholicism into line with the teachings of the Episcopal Church USA, the Unitarian Universalists, and the a document released on Monday as an interim report on discussions occurring at a Vatican synod of bishops (called an “extraordinary” synod because it is preparatory to a larger synod—an “ordinary” synod—that will occur next year) on contemporary challenges to the family.
The obstacle for them, however, is the Church’s historic, solemn, and settled teaching on (a) the indissolubility of marriage, (b) the gravely immoral nature of non-marital sex, and (c) the need for persons to be in a state of grace in order worthily to receive Holy Communion.
Headed by the Bishop of Rome, known as the Pope, the church's doctrines are summarised in the Nicene Creed.
Or to what one does—ever, or perhaps just consistently.
So, for example, some Catholics identify as “gay” despite wholly embracing and living by the Church’s teaching on sex and marriage. They use “orientation” to refer to a very broad set of dispositions to, and gifts for, deeply committed companionship and service—dispositions and gifts that they think are distorted or perverted, not truly fulfilled, by same-sex sexual contact.
Catholics who attempt marriage following a divorce—without a declaration that the first bond wasn’t after all a valid marriage—enter a (presumptively) adulterous relationship.