St. John Paul: “the Church does not agree to call good evil and evil good”
From St. John Paul’s 1984 Post-Synodal Exhortation Reconciliatio et paenitentia:
34. I consider it my duty to mention at this point, if very briefly, a pastoral case that the synod dealt with-insofar as it was able to do so-and which it also considered in one of the propositions. I am referring to certain situations, not infrequent today, affecting Christians who wish to continue their sacramental religious practice, but who are prevented from doing so by their personal condition, which is not in harmony with the commitments freely undertaken before God and the church. These are situations which seem particularly delicate and almost inextricable. [This certainly describes the civilly remarried.]
Numerous interventions during the synod, expressing the general thought of the fathers, emphasized the coexistence and mutual influence of two equally important principles in relation to these cases. The first principle is that of compassion and mercy, whereby the church, as the continuer in history of Christ’s presence and work, not wishing the death of the sinner but that the sinner should be converted and live, and careful not to break the bruised reed or to quench the dimly burning wick, ever seeks to offer, as far as possible, the path of return to God and of reconciliation with him. The other principle is that of truth and consistency, whereby the church does not agree to call good evil and evil good. Basing herself on these two complementary principles, [See that? The are “complementary” and not “conflicting”.] the church can only invite her children who find themselves in these painful situations to approach the divine mercy by other ways,not [NOT] however through the sacraments of penance and the eucharist until such time as they have attained the required dispositions.
On this matter, which also deeply torments our pastoral hearts, it seemed my precise duty to say clear words in the apostolic exhortation Familiaris Consortio, as regards the case of the divorced and remarried, and likewise the case of Christians living together in an irregular union.
For all those who are not at the present moment in the objective conditions required by the sacrament of penance, the church’s manifestations of maternal kindness, the support of acts of piety apart from sacramental ones, a sincere effort to maintain contact with the Lord, attendance at Mass [still obligatory] and the frequent repetition of acts of faith, hope, charity and sorrow made as perfectly as possible can prepare the way for full reconciliation at the hour that providence alone knows.
And thus both compassion and truth are held out as complementary by St. John Paul II.
Are we ready to set this aside as no longer applicable today? No longer relevant?
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