Fr. Salvador Pié-Ninot, theologian, claims in L’Osservatore Romano: “#AmorisLaetitia is ordinary magisterium and even it is NOT guaranteed by the charism of infallibility, it is not devoid of divine assistance and calls for the adherence of the faithful.”

Salvador Pié-Ninot
Fr. Salvador Pié-Ninot
Magistero da accogliere e attuare

· Di fronte all’insegnamento dell’esortazione apostolica «Amoris laetitia» ·

Magisterium to accept and implement

· Faced with the teaching of the Apostolic Exhortation “Amoris laetitia” ·

L’Osservatore Romano, 23 agosto 2016

Italian/Google Translate English (THE WAR welcomes a better translation)

In questa fase di recezione ecclesiale dell’Esortazione apostolica Amoris laetitia (19 marzo 2016) di Papa Francesco sono emersi degli interrogativi sul tipo di magistero che questo documento rappresenta. At this stage of the ecclesial reception of the Apostolic Exhortation Amoris laetitia (19 March 2016) of Pope Francis emerged questions about the type of teaching that this document represents.
Per poterlo definire in modo teologicamente corretto, può essere utile fare riferimento all’Istruzione — di certo poco conosciuta ­— «Sulla vocazione ecclesiale del teologo» della Congregazione per la Dottrina della Fede, firmata nel 1990 dall’allora cardinale prefetto Joseph Ratzinger, che commenta le diverse forme del magistero della Chiesa presenti nella nuova formula della “Professione di fede”. Queste forme sono tre: il magistero infallibile, il magistero definitivo e il magistero ordinario ma non definitivo, essendo quest’ultimo quello applicabile ad Amoris laetitia come anche alla maggior parte dei testi magisteriali attuali. In order to define theologically correct way, it may be useful to refer to Education – certainly little known – “On the Ecclesial Vocation of the Theologian” of the Congregation for the Doctrine of the Faith, signed in 1990 by the then prefect Cardinal Joseph Ratzinger, who comments the different forms of the Church’s teaching in the new formula of “Profession of faith”. These forms are three: the infallible magisterium, the definitive Magisterium and the ordinary magisterium, but not final, the latter being the one applicable to Amoris laetitia as well as the most current magisterial texts.
Questa forma di magistero ordinario non definitivo secondo la citata Istruzione ha come obiettivo specifico quello di proporre «un insegnamento, che conduce ad una migliore comprensione della Rivelazione in materia di fede e di costumi, e direttive morali derivanti da questo insegnamento» che, «anche se non sono garantite dal carisma dell’infallibilità, non sono sprovviste dell’assistenza divina, e richiedono l’adesione dei fedeli» (n. 17), adesione definita come «un religioso ossequio della volontà e dell’intelligenza» (n. 23). Per questo si afferma che «la volontà di ossequio leale a questo insegnamento del Magistero in materia per sé non irreformabile deve essere la regola». Per questa ragione tale forma di magistero viene descritta dall’Istruzione come «di ordine prudenziale», giacché comporta «giudizi prudenziali», anche se viene attentamente precisato che tale qualifica non significa che «non goda dell’assistenza divina nell’esercizio integrale della sua missione» (n. 24). This form of non-definitive ordinary magisterium according to Education has cited as a specific objective to propose “a teaching that leads to better understanding of Revelation in matters of faith and morals, and moral directives resulting from this teaching” that ‘even if they are not guaranteed by the charism of infallibility, are not devoid of divine assistance and call for the adherence of the faithful “(n. 17), adhesion defined as” a religious submission of will and intellect “(n. 23 ). For this it is stated that “the will to submit loyally to the teaching of the Magisterium on matters per se not irreformable must be the rule.” For this reason this form of teaching is described in the Instruction as “prudential policy” since it contains “prudential judgments”, although is carefully specified that this status does not mean that “not enjoy divine assistance in the integral exercise of its mission “(n. 24).

(My emphasis)


FURTHER READING

Vatican newspaper article: Pope’s apostolic exhortation is magisterial teaching: News Headlines | Catholic Culture, August 24, 2016

#AmorisLaetitia: Finally the Vatican Enters the Modern World into the Digital Age with a New Genre of Papal Documents

#AmorisLaetitia Card Burke: “Formal calls for clarification are in process and they simply will demand a response.”

Source: Cardinal Burke insists he is serving Francis, not opposing him, by David Gibson | RNS


Cf. facebook link.


Capture - Card Burke shared link on fb


The Vatican Responds
Salvador Pié-Ninot
Fr. Salvador Pié-Ninot

“Amoris Laetitia” falls into the third category, Father Pie-Ninot said, adding the 1990 instruction’s statement that examples of ordinary magisterium can occur when the pope intervenes “in questions under discussion which involve, in addition to solid principles, certain contingent and conjectural elements.”

The instruction notes that “it often only becomes possible with the passage of time to distinguish between what is necessary and what is contingent,” although, as the Spanish priest said, the instruction insists that even then one must assume that “divine assistance” was given to the pope.

Accepting “Amoris Laetitia” as authoritative church teaching, Father Pie-Ninot said, applies also to the document’s “most significant words” about the possibility of people divorced and remarried without an annulment receiving Communion in limited circumstances.

(My emphasis)


Cf. Vatican newspaper article: Pope’s apostolic exhortation is magisterial teaching: News Headlines | Catholic Culture, August 24, 2016


Cf. Magistero da accogliere e attuare · Di fronte all’insegnamento dell’esortazione apostolica «Amoris laetitia» · Salvador Pié-Ninot, teologo, 23 agosto 2016 | L’Osservatore Romano

Dr. Phyllis Zagano wouldn’t use the term “female deacons”; proceeds from “her fact that women were ordained to the office of deacon”, and hopes that after the study, the Holy Father will decide to restore women to the ordained diaconate

Susy Hodges Vatican Radio (L). Dr. Phyllis Zagano (R)
Susy Hodges, Vatican Radio (L). Dr. Phyllis Zagano (R)

Interview with Dr. Phyllis Zagano, member of the Commission set up by Pope Francis to study the question of the Diaconate for women

Transcription by THE WAR using otranscribe.com

Dr. Phyllis Zagano, a Member of Diaconate for Women Commission reacts to move | Vatican Radio

This is Vatican Radio and I am Susy Hodges

A member of the newly established commission set up by Pope Francis to study the question of the diaconate for women spoke of her delight over this move on Tuesday. Dr. Phyllis Zagano, who teaches at Hofstra University in Hampstead, New York, is one of the six female members of the Commission whose formation was announced by the Vatican on Tuesday. She is the author of some 20 books on religious studies including several on the issue of the Diaconate for women. Dr. Zagano spoke to me earlier about her reaction to her appointment and explained why she feels it is such an important and positive move on the part of the Pope.

Dr. Zagano: Well you know I am honored that the Holy Father has included me among scholars who will be studying anew the question of restoring women to the diaconate in the Catholic Churches. I am very honored. That’s the best news I have ever gotten really.

Susy: Why do you feel that this could be a positive move for the Church and for women of course?

Dr. Zagano: My work is on the fact that women were ordained to the diaconate, that women have served as deacons and in more recent work I say quite simply that women should be included in the diaconate as it has been restored post-Vatican II.

Susy: And how optimistic are you that this commission will eventually in due course lead possibly to that decision to have female deacons within the Catholic Church?

Dr. Zagano: I wouldn’t use the term female deacons. I think the most recent study document on the question of restoring women to the diaconate, to the office of deacon, states that the decision is up to the “ministry of discernment that the LORD has left his Church”. Now my hope is that the results of the study will include women in the office of deacon and that this would be a decision that would enable the Church to speak more forcefully to the world about the dignity and place of women, not only in the Church but also in society.

Susy: But could it be also quite a divisive move that there could be people who are very much opposed to this within the Church? Could it open up splits?

Dr. Zagano: Well anything could open up splits. I think that the way Church works is the Holy Father decides to restore women to the ordained diaconate. It would be up to each Episcopal conference to decide whether it felt that it should include women in the office of deacon and in its provincial territories; and then within those territories, it would be up to each individual bishop to decide whether he would wish to ordain women as deacons. So I can’t see any kind of a split since it is a collaborative decision that goes down the line really to the individual diocese.

Susy: Coming back to the present day, do you think nonetheless it’s, I know it is very early, but do think this is likely to be a popular move?

Dr. Zagano: I think it is extremely, from what I have heard recently, it is an extremely popular idea to restore women to the ordained office of deacon because historically women ministered to other women and it would be a statement by the Church that women deserve the ordained ministry of women. That was the specific reason for ordaining women in the past and it quite clearly I think is the reason to restore women to the ordained diaconate today.

Susy: I was speaking there to Dr. Phyllis Zagano, member of the commission set up by Pope Francis to study the question of the diaconate for women.


Cf. The Innovators pretend to go to “the early days of the Church” when it suits them

The Innovators pretend to go to “the early days of the Church” when it suits them

What is it going to be?:

“the early days of the Church” e.g. “However, the Church reaffirms her practice, which is based upon Sacred Scripture, of not admitting to Eucharistic Communion divorced persons who have remarried.” [Cf. Familiaris Consortio, 84]

OR

“not to preserve everything as it has been of old.”


Kasper speaks about the further Church-reform plans of Pope Francis and his intention “not to preserve everything as it has been of old.” – Kasper: Pope Intends “Not to Preserve Everything as it has Been”, by Dr. Maike Hickson, April 23, 2016 | 1P5

VS.

Italian/Google Translate English (THE WAR welcomes a better translation)

Istituzione della Commissione di Studio sul Diaconato delle donne, 02.08.2016 Establishment of the Study Committee on the Diaconate of women, 02.08.2016
Il 12 maggio 2016 il Santo Padre, nel corso dell’incontro – svolto in forma di dialogo nell’Aula Paolo VI – con le partecipanti all’Assemblea Plenaria delle Superiore Generali, ha espresso l’intenzione di “costituire una commissione ufficiale che possa studiare la questione” del Diaconato delle donne, “soprattutto riguardo ai primi tempi della Chiesa”. The May 12, 2016 the Holy Father, during the meeting – held in the form of dialogue Aula Paolo VI – with the Plenary Assembly of Superiors General, has expressed its intention to “establish an official committee that can study the question “of the Diaconate of women,” especially with regard to the early days of the Church “.
Dopo intensa preghiera e matura riflessione, Sua Santità ha deciso di istituire la Commissione di Studio sul Diaconato delle donne, chiamando a farne parte i seguenti: After intense prayer and mature reflection, His Holiness has decided to set up the Commission to Study the diaconate of women, calling upon the following:
[…] […]

(My emphasis)


“especially with regard to the first ages of the Church.” – Pope institutes commission to study the diaconate of women | Vatican Radio


Cf. From the Diakonia of Christ to the Diakonia of the Apostles* | INTERNATIONAL THEOLOGICAL COMMISSION | vatican.va


Cf. Catholic Encyclopedia > D > Deaconesses


VI. WHO CAN RECEIVE THIS SACRAMENT?

CCC 1577 “Only a baptized man (vir) validly receives sacred ordination.”66 The Lord Jesus chose men (viri) to form the college of the twelve apostles, and the apostles did the same when they chose collaborators to succeed them in their ministry.67 The college of bishops, with whom the priests are united in the priesthood, makes the college of the twelve an ever-present and ever-active reality until Christ’s return. The Church recognizes herself to be bound by this choice made by the Lord himself. For this reason the ordination of women is not possible.68

66 CIC, can. 1024.
67 Cf. Mk 3:14-19; Lk 6:12-16; 1 Tim 3:1-13; 2 Tim 1:6; Titus 1:5-9; St. Clement of Rome, Ad Cor. 42,4; 44,3:PG 1,292-293; 300.
68 Cf. John Paul II, MD 26-27; CDF, declaration, Inter insigniores: AAS 69 (1977) 98-116.


4. Although the teaching that priestly ordination is to be reserved to men alone has been preserved by the constant and universal Tradition of the Church and firmly taught by the Magisterium in its more recent documents, at the present time in some places it is nonetheless considered still open to debate, or the Church’s judgment that women are not to be admitted to ordination is considered to have a merely disciplinary force.

Wherefore, in order that all doubt may be removed regarding a matter of great importance, a matter which pertains to the Church’s divine constitution itself, in virtue of my ministry of confirming the brethren (cf. Lk 22:32) I declare that the Church has no authority whatsoever to confer priestly ordination on women and that this judgment is to be definitively held by all the Church’s faithful.Ordinatio Sacerdotalis (May 22, 1994) | Pope St. John Paul II

(My emphasis)


Cf. Dr. Phyllis Zagano wouldn’t use the term “female deacons”; proceeds from “her fact that women were ordained to the office of deacon”, and hopes that after the study, the Holy Father will decide to restore women to the ordained diaconate

Archbishop Gądecki (after Pope’s private meeting with Polish Bishops): “Post #AmorisLaetitia, for us who want to keep the truth of the Gospel, no communion for the divorced + civilly remarried if prior marriage valid, which is an expression of full communion with Christ”

Abp Gądecki
Abp Gądecki

Polish/Google Translate English (THE WAR welcomes a better translation)

Abp Gądecki: papież Franciszek rozmawiał z nami jak ojciec z dziećmi | Konferencja Episkopatu Polski

Abp Gądecki: papież Franciszek rozmawiał z nami jak ojciec z dziećmi Archbishop Gądecki: Pope Francis spoke with us like a father with children
Papież Franciszek rozmawiał z nami jak ojciec z dziećmi – powiedział abp Stanisław Gądecki relacjonując spotkanie papieża Franciszka z polskimi biskupami. Przewodniczący KEP powiedział, że Ojciec Święty nie przygotował żadnego tekstu, ale odpowiadał na pytania biskupów. Pope Francis spoke with us like a father with children – said Archbishop Stanislaw Gądecki reporting on the meeting of Pope Francis with the Polish bishops. Chairman KEP said that the Holy Father did not prepare any text, but answered questions from bishops.
„Papież nie chce prowadzić dyskusji w ogniu mediów. Dzięki temu każdy może spokojnie wypowiedzieć swoje zdanie. Ta formuła nie jest niczym nadzwyczajnym” – podkreślił przewodniczące KEP. “The Pope does not want to lead a discussion in the heat of the media. So everyone can peacefully express their views. This formula is nothing extraordinary, “- he stressed presiding KEP.
Podczas spotkania Ojciec Święty rozpoczął od czynów miłosierdzia. Pierwszy z nich to „zmarłych pogrzebać”. „Papież wspomniał o odejściu abp. Zygmunta Zimowskiego. Wspólnie pomodliliśmy się za jego duszę” – mówił abp Gądecki. Następnie, nawiązując do kolejnych czynów miłosierdzia Ojciec Święty wspominał o kard. Franciszku Macharskim, który znajduje się w śpiączce. During the meeting, the Holy Father began by acts of charity. The first is “to bury the dead.” “The Pope spoke about the departure of Archbishop. Zygmunt Zimowski. Together they prayed for his soul “- said Archbishop Gądecki. Then, referring to the successive acts of charity, the Holy Father spoke of Cardinal. Francis Macharski, who is in a coma.
Biskupi pytali papieża o to jaką odpowiedź na sekularyzację powinna dać Polska. Następne pytanie dotyczyły miłosierdzia i ruchów charyzmatycznych w Kościele. Ostanie dotyczyło uchodźców. „Ojciec Święty odpowiadał trochę jak do dzieci, w bardzo ciepły sposób. Odnosząc się do każdego z tych zagadnień w sposób długi i wyczerpujący, ale nie na poziomie intelektualnego dyskursu, ale tak jak ojciec rozmawia ze swoimi dziećmi. To moim zdaniem rys pontyfikatu papieża Franciszka” – podkreślił abp Gądecki. The bishops asked the pope for what is the answer to secularization should give Poland. The next question concerned the mercy and charismatic movements in the Church. The last concerned the refugees. “The Holy Father answered a little like children in a very warm way. Referring to each of these issues in a long and grueling, but not at the level of intellectual discourse, but as a father talking to their children. This in my opinion figure of Pope Francis “- emphasized Archbishop Gądecki.
Pytany przez dziennikarzy o kwestię uchodźców przewodniczący KEP poinformował, że Kościół w Polsce podejmuje działania pomocowe w tym zakresie. – Mogą wydawać się one małe, ale są bardzo konkretne – zauważy. Pierwsza z nich to pomoc rodzin rodzinom. Chodzi o nawiązanie prawdziwych relacji międzyludzkich. Pomoc ta odbywa się za pośrednictwem Caritas. Drugą formą pomocy są znane we Włoszech korytarze humanitarne. Chodzi tutaj o pomoc tym, którzy ponieśli najdotkliwsze straty. When asked by journalists about the issue of refugees chairman of the CEP announced that the Church in Poland take action assistance in this regard. – They may seem to be small but they are very specific – notice. The first is to help families families. It’s about establishing real relationships. This assistance is carried out through Caritas. The second form of assistance are known in Italy humanitarian corridors. It is here to help those who have suffered the most severe losses.
„Propozycje te z trudnościami przebijały się przez włoski parlament i zapewne z trudnościami będzie przebijać się przez parlament polski. Musimy jednak myśleć z perspektywy tych poszkodowanych ludzi a nie z własnej” – podkreślił abp Gądecki. “These proposals difficulties pierced by the Italian parliament, and probably with difficulties will break through the Polish parliament. But we have to think from the perspective of affected people and not their own “- emphasized Archbishop Gądecki.
Przewodniczący KEP pytany był także o kwestię przystępowania do Komunii świętej przez osoby rozwiedzione, o której to kwestii papież wspomina w adhortacji „Amoris laetitia”. Abp Gądecki powiedział, że Ojciec Święty wychodzi z założenia, że prawa generalne są trudne do egzekwowania w każdym kraju, dlatego rzuca myśl o decentralizacji, by poszczególne episkopaty mogły z własnej perspektywy podejmować się aplikacji tych papieskich wskazań, ale też, by patrząc na swoją sytuację religijną i kulturową mogły odnosić się do zagadnień, które dotyczą szczegółowych spraw. Chairman of KEP was also asked about the issue of adherence to Holy Communion by divorced people, which is the issue of the pope mentions in the Exhortation “Amoris laetitia”. Archbishop Gądecki said that the Holy Father proceeds from the assumption that the laws of general are difficult to enforce in any country, and therefore throws the idea of decentralization, that individual episcopates could have their own perspective to make the application of the papal indications, but also by looking at their situation religious and cultural might relate to issues that relate to specific issues.
Hierarcha zauważył, że to, co zostało zawarte w posynodalnej adhortacji, a odnosi się do tej sprawy, jest dużym krokiem naprzód, bo uwzględniono, jak powiedział, „nasze głosy”, które chciały zachować prawdę Ewangelii, to znaczy fakt, że nie można przekroczyć w sposób świadomy i dobrowolny nakazu Chrystusa, który dotyczy rozwodu. The prelate noted that what was contained in the Post-Synodal Exhortation, and refers to this case, is a big step forward, because it takes into account, he said, “our voices”, who wanted to keep the truth of the Gospel, that is, that can not be exceeded in a conscious and voluntary Christ’s command, which concerns a divorce.
Abp Gądecki dodał, że dokładne rozeznanie sytuacji konkretnego człowieka wymaga czasem lat, a problemów nie da się rozwiązać „w dwie minuty w konfesjonale”. To droga, którą trzeba przejść z kapłanem, wnikliwie i świadomie, wiedząc o tym, że jeśli małżeństwo zostało zawarte ważnie, to nie ma tytułu, żeby umożliwić przystępowanie do komunii, która jest wyrazem pełnej jedności z Chrystusem. Archbishop Gądecki added that accurate understanding of the situation of a specific human needs sometimes years, and the problems can not be solved “in two minutes in the confessional.” This way, you have to go with the priest, carefully and deliberately, knowing that if the marriage was valid, it does not have title to allow for the accession of communion, which is an expression of full communion with Christ.

Chairman of KEP was also asked about the issue of adherence to Holy Communion by divorced people, which is the issue of the pope mentions in the Exhortation “Amoris laetitia”. Archbishop Gądecki said that the Holy Father proceeds from the assumption that the laws of general are difficult to enforce in any country, and therefore throws the idea of decentralization, that individual episcopates could have their own perspective to make the application of the papal indications, but also by looking at their situation religious and cultural might relate to issues that relate to specific issues.


Cf. Francis > Speeches > 2016 > July > Wednesday, 27 July 2016 > Apostolic Journey to Poland: Meeting with the Polish Bishops in the Cathedral Cathedral of Kraków.

How will VDQ affect Congregations like Sisters of Mary of Kakamega (SMK) in Africa and Oregon (USA)?

The Most Reverend Bishop Robert Vasa with the Sisters of Mary of Kakamega
The Most Reverend Bishop Robert Vasa with the Sisters of Mary of Kakamega

Article 3 (of the fourteen regulatory articles), dedicated to ongoing formation and vocational discernment, stipulates that contemplative sisters may attend courses “outside their monastery, always conducting themselves in a way fitting and consistent with their own charism”, and that “the recruitment of candidates from other countries solely for the sake of ensuring the survival of a monastery is to be absolutely avoided”. – Summary of the Apostolic Constitution Vultum Dei quaerere, 22.07.2016

How will VDQ affect Congregations like Sisters of Mary of Kakamega (SMK) in Africa and Oregon (USA)?



Sisters Mary Elizabeth Angaine (L) and Carmela Marolda
Sisters Mary Elizabeth Angaine (L) and Carmela Marolda

Picture from the Article

Carmelite nuns eye new monastery

Obispo Monseñor José Francisco Ulloa Rojas: No se habla de que divorciados vueltos a casar comulguen (There is no talk of divorced and remarried to receive Communion) | La Nación (nacion.com)

Monseñor José Francisco Ulloa Rojas, Obispo Diocesano de Cartago
Monseñor José Francisco Ulloa Rojas, Obispo Diocesano de Cartago

Español (Latinoamérica)/Google Translate English (THE WAR welcomes a better translation)

No se habla de que divorciados vueltos a casar comulguen | La Nación (nacion.com)
There is no talk of divorced and remarried to receive Communion
¿En qué condición quedan las personas que se divorcian y se casan con otra persona? What condition people are divorcing and marrying someone else?
Continúan perteneciendo a la Iglesia; nunca se les considera como excomulgados. Pueden participar en todo, menos en la comunión sacramental. They continue to belong to the Church; they are never considered excommunicated. They can participate in everything except in sacramental communion.
¿Pueden estas personas participar en el sacramento de la confesión y la comunión? Can these people participate in the sacrament of confession and communion ?
En el documento del Papa no se menciona la posibilidad de que las parejas divorciadas y vueltas a casar puedan recibir la comunión. ”En la Iglesia existe la posibilidad en el matrimonio de vivir en estado de continencia y de hecho existen casos. Estas personas no tienen ningún impedimento para participar incluso en la comunión.” In the document the Pope the possibility that couples divorced and remarried can receive Communion is not mentioned. “In the Church there is the possibility of marriage to live in a state of continence and indeed there are cases. These people have no impediment to participate even in communion. “
¿En el caso de la pareja que se vuelve a casar, ¿Se analiza por separado la situación de cada uno, o se estudia como un mismo caso? In the case of the couple who remarries, it is analyzed separately the situation of each, or studied as the same case ?
Lo ideal es que sea la pareja, que juntos disciernan su situación y logren una resolución para el bien de los dos y sobre todo para los hijos. Si a alguno de los dos no le interesa buscar soluciones a su realidad, lo puede hacer un cónyuge por separado. Ideally, it is the couple, who together discerns their situation and achieves a resolution for the good of both and especially for children. If any of them is not interested in seeking solutions to their reality, you can make a spouse separately.
¿En el país, se practica un análisis de casos para determinar cuáles matrimonios de personas divorciadas pueden volver a comulgar? In the country, an analysis of cases is done to determine which marriages of divorced persons may receive Communion again?
En lo que el documento pontificio (Amoris laetitia) insiste es en el acompañamiento, la comprensión y la motivación por parte de los pastores a estas parejas para que participen más y tengan un crecimiento espiritual en la experiencia de Dios, viviendo intensamente la fe cristiana. As the papal document (Amoris Laetitia) insists is in the accompaniment, understanding and motivation on the part of pastors to these couples to participate more and have a spiritual growth in the experience of God, intensely living the Christian faith.
¿Son muchas aquellas parejas que piden reintegrarse a los sacramentos? Are many couples who ask for return to the sacraments?
Creo que todo católico consciente del valor de su fe sabe que la comunión es un aspecto esencial en su vida. Lástima que no todos lo comprenden. Sin embargo, hay muchas parejas en situaciones especiales que desean recibir la comunión, pero saben que existe un obstáculo para hacerlo. I think all aware of the value of their Catholic faith know that fellowship is an essential aspect in your life. Too bad that not everyone understands. However, there are many couples in special situations who wish to receive Communion, but they know that there is an obstacle to doing so.

Cf. Bishops of Costa Rica: “Communion for Remarried Divorced is Not Possible” | The Eponymous Flower, Wednesday, July 20, 2016