But in so far as attitudes among younger Catholics about
Catholic sacramental marriages fit into the swath of millennials views, Pope Francis comments miss a lot of nuance.
Not exact matches
Pope St. John Paul II's Familiaris Consortio, for example, communicates an interpretation of the Bible and tradition with respect to the issue of
marriage and
sacramental discipline in the contemporary
Catholic Church: Divorced and remarried persons may not receive Communion (Familiaris Consortio § 84).
The Catechism of the
Catholic Church states: «Divorce does injury to the covenant of salvation, of which
sacramental marriage is the sign.
It does not share the fundamental
Catholic convictions about
sacramental marriage: an exclusive, lifelong union of man and woman that is open to new life, a faithful and unbreakable bond mirroring God's love for humanity and, specifically, Christ's love for the Church.
Of course, it is never fair to criticize an author for the book that he did not write, but the omission of a contemporary presentation of the
sacramental model accounts in my judgment for the somewhat skewed presentation that Witte gives of the
Catholic theology of
marriage.
To give an example: The Church may change and adapt to modern life certain principles of her human law according to which a
Catholic must marry; but only a person of little theological knowledge would draw the conclusion that the Church could ever abolish the indissolubility of the
sacramental consummated
marriage if only there were enough protests.
It's not a
sacramental marriage and I as a
Catholic won't acknowledge it, but have at it.
Against such an ancient and affirming tradition, Francis's assertion that «the great majority of our
sacramental marriages are null» shocked both common sense and
Catholic sensibility.
She quotes from the teachings of the
Catholic Church, such as Gaudium et Spes, on a whole range of issues from the
sacramental nature of
marriage to theimportance of the being open to new life.