Did Thomas More and John Fisher die for nothing?

Following the words of Christ himself, the Church has always taught that divorce and remarriage is simply adultery by another name

Archbishop Aquila
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The idea that Catholics should be allowed to remarry and receive communion did not begin with the letter signed by Cardinal Kasper and other members of the German episcopate in 1993. Another country’s episcopate – England’s – pioneered this experiment in Christian doctrine nearly 500 years ago. At stake then was not just whether any Catholic could remarry, but whether the king could, since his wife had not borne him a son.

As with those who advocate for communion for the civilly remarried, the English bishops were uncomfortable with embracing divorce and remarriage outright. Instead, they chose to bend the law to the individual circumstances of the case with which they were confronted, and King Henry VIII was granted an “annulment” — on a fraudulent basis and without the sanction of Rome.

Read this column in Spanish: Tomás Moro y Juan Fisher ¿murieron en vano?

Read this column in Italian: Cari cardinali tedeschi, Tommaso Moro e John Fisher sono morti invano?

If “heroism is not for the average Christian,” as the German Cardinal Walter Kasper has put it, it certainly wasn’t for the King of England. Instead, issues of personal happiness and the well-being of a country made a strong utilitarian argument for Henry’s divorce. And the King could hardly be bothered to skip communion as the result of an irregular marriage.

England’s Cardinal Wolsey and all the country’s bishops, with the exception of Bishop John Fisher of Rochester, supported the king’s attempt to undo his first – and legitimate – marriage. Like Fisher, Thomas More a layman and the king’s chancellor, also withheld his support. Both were martyred – and later canonized.

In publicly advocating that the king’s marriage was indissoluble, Fisher argued that “this marriage of the king and queen can be dissolved by no power, human or Divine.” For this principle, he said, he was willing to give his life. He continued by noting that John the Baptist saw no way to “die more gloriously than in the cause of marriage,” despite the fact that marriage then “was not so holy at that time as it has now become by the shedding of Christ’s Blood.”

Like Thomas More and John the Baptist, Fisher was beheaded, and like them, he is called “saint.”

At the Synod on the Family taking place right now in Rome, some of the German bishops and their supporters are pushing for the Church to allow those who are both divorced and remarried to receive communion, while other bishops from around the world are insisting that the Church cannot change Christ’s teaching. And this begs a question: Do the German bishops believe that Sts. Thomas More and John Fischer sacrificed their lives in vain?

Jesus showed us throughout his ministry that heroic sacrifice is required to follow him. When one reads the Gospel with an open heart, a heart that does not place the world and history above the Gospel and Tradition, one sees the cost of discipleship to which every disciple is called. The German bishops would do well to read, “The Cost of Discipleship” by the Lutheran martyr, Dietrich Bonhoeffer. For what they promote is “cheap grace” rather than “costly grace,” and they even seem to ignore the words of Jesus that, “Whoever wishes to come after me must deny himself, take up his cross, and follow me,” (Mk. 8: 34, Lk. 14: 25-27, Jn. 12: 24-26).

Think, for example, of the adulterous woman whom the Pharisees presented to Jesus to trap him. The first thing he did was to protect her from her accusers, and the second thing he did was to call her to leave her sin. “Go,” he commanded her, “and sin no more.”

Following the words of Christ himself, the Catholic Church has always taught that divorce and remarriage is simply adultery by another name. And since communion is reserved to Catholics in the state of grace, those living in an irregular situation are not able participate in that aspect of the life of the Church, though they should always be welcomed within the parish and at the Mass itself.

Last May, Cardinal Kasper claimed in an interview with Commonweal that we “can’t say whether it is ongoing adultery” when a repentant, divorced Christian nonetheless engages in “sexual relations” in a new union. Rather, he thinks “absolution is possible.”

And yet, Christ clearly called remarriage adultery and said adultery was sinful (Mt. 5:32, Mk. 10:12, Lk. 16:18). In the case of the Samaritan woman (John 4:1-42), Jesus also confirmed that remarriage cannot be valid, even when informed by sincere feeling and fidelity.

When one adds to the equation the high failure rate of remarriages subsequent to a divorce, where Cardinal Kasper’s reasoning would lead, no one can say. For example, should sacramental communion be allowed only for the once-remarried? What about people remarried twice, or three times? And it is obvious that the arguments made for easing Christ’s prohibition on remarriage could also be made for contraceptive use, or any number of other aspects of Catholic theology understood by the modern, self-referential world as “difficult.”

Predicting what this would lead to isn’t a matter of knowing the future, but of simply observing the past. We need only to look at the Anglican Church, which opened the door to – and later embraced – contraception in the 20th century and for more than a decade has allowed for divorce and remarriage in certain cases.

The German bishops’ “Plan B” to do things “their way” in Germany, even if it goes against the grain of Church teaching, has the same flaws. And, it has an eerie ring to it – in an Anglican sort of way. Consider the words of the head of the German Bishops Conference, Cardinal Marx, who was cited in the National Catholic Register as saying that while the German Church may remain in communion with Rome on doctrine, that in terms of pastoral care for individual cases, “the synod cannot prescribe in detail what we have to do in Germany.” Henry VIII would most certainly have agreed.

“We are not just a subsidiary of Rome,” Cardinal Marx argued. “Each episcopal conference is responsible for the pastoral care in their culture and has to proclaim the Gospel in its own unique way. We cannot wait until a synod states something, as we have to carry out marriage and family ministry here.”

The Anglicans also sought such autonomy – though with increasingly internally divisive results and the emptying of their communities.

It is undeniable that the Church must reach out to those on the margins of the faith with mercy, but mercy always speaks the truth, never condones sin, and recognizes that the Cross is at the heart of the Gospel. One might recall that Pope St. John Paul II – cited by Pope Francis at his canonization as “the pope of the family” – also wrote extensively about mercy, dedicating an entire encyclical to the topic, and establishing the feast of Divine Mercy. For St. John Paul, mercy was a central theme, but one that had to be read in the context of truth and scripture, rather than against it.

On remarriage, and many other issues, no one would say that the Church’s teaching, which is Christ’s, is easy. But Christ himself did not compromise on core teachings to keep his disciples from leaving him – whether it was on the Eucharist or marriage (Jn 6: 60-71; Mt 19: 3-12). Nor did John Fisher compromise to keep the king Catholic.

We need look no further for a model on this matter than words of Christ and St. Peter in Chapter 6 of John’s Gospel – a passage that reminds us that the teaching on the Eucharist is often difficult to accept even for believers.

“’It is the spirit that gives life, while the flesh is of no avail. The words I have spoken to you are spirit and life. But there are some of you who do not believe. … For this reason I have told you that no one can come to me unless it is granted him by my Father.’ As a result of this, many [of] his disciples returned to their former way of life and no longer accompanied him. Jesus then said to the Twelve, ‘Do you also want to leave?’ Simon Peter answered him, ‘Master, to whom shall we go? You have the words of eternal life.’”

As disciples we are always called to listen to the voice of Jesus before the voice of the world, culture or history. The voice of Jesus sheds light on the darkness of the world and cultures. Let us pray that all concerned will listen to those words of eternal life, no matter how difficult!

COMING UP: Seminarians give spiritual aid to pro-life warriors

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Witnessing to our faith can be an intimidating task in any realm of the public eye. Those who choose to show this witness in praying for the defense of life know the challenges.

Imagine standing alone outside of Planned Parenthood clinic and praying for the souls of the men and women entering and exiting. You do your best to look at each person that passes, just simply to acknowledge their presence. No one seems to want to make eye contact with you. This avoidance from others makes you feel uncomfortable, insignificant, and you feel the weight of everything you’re confronted with. Despair may easily begin to set in.

The reality is, one can often feel alone in pro-life work. The recognition of this hardship prompted the St. John Vianney Theological Seminary to begin a pro-life apostolate aimed at providing spiritual encouragement.

Last year, with the help of four seminarians, and under the direction of Father Gary Selin and guidance from the Holy Spirit, they began their work. Father Selin, in summarizing the mission of the apostolate told the Denver Catholic, “The St. John Vianney Pro-Life Apostolate is to help form and mentor those people in the pro-life movement, particularly on a spiritual level.”

 With the help of the Respect Life Office of Catholic Charities, the group of seminarians began last year by educating themselves on the spectrum of life from conception to natural death. They continued their ministry with assisting in the twice-yearly 40 Days for Life campaign, which includes praying a rosary outside a Planned Parenthood.

Late last spring, the seminarians in this apostolate led a day of recollection with this focus of ministering to the spiritual leaders of the pro-life movement.

For the seminarians themselves, this apostolate is an opportunity to develop and grow in their abilities to minister to others as future priests. Opportunities for growth are abundant in being able to support future parishioners in pro-life ministry, along with how to educate and invite others within their future parishes to become active in pro-life ministry.              

Father Selin, in commenting on the need for this apostolate said, “Whenever we’re defending life … it brings up often times great visceral, emotional, even violent behaviors. … There’s very much a spiritual battle.”         

Leaders do feel this spiritual warfare at times. That is where The St. John Vianney Pro-Life Apostolate is important for encouragement, spiritual protection, and as being a visible sign of Christ’s hope in conquering death. Seminarians Jonathan Tansill from the Diocese of Phoenix, and Codi Krueger from the Diocese of Helena, will be taking this mission on as the seminarian leaders this year.           

They, along with other seminarians studying in the archdiocese, will be making their presence known throughout 40 Days for Life, which goes from Sept. 28-Nov.6.

This time will afford multiple opportunities to pray in community, strengthen one another, and to give hope for those who wish to inscribe a victory for life into the history books.

We should keep in mind that it’s God’s story we are a part of, said Father Selin, and we are not alone in being faithful instruments in filling the pages: “St. Mother Teresa . . . her famous quotation is ‘We’re not called to be successful, but to be faithful’. . .We have to lift up our eyes and say, ‘We have to do what we’re called to do to be faithful and leave the rest over to God’s divine providence and power because he’s the author of life.’”

40 days for life begins Sept. 28

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