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By Emmanuel Nwafor
In his article, “When to Speak and When to Stay Silent: Responding to News in a Post-Christian Society”, Austen Ivereigh said, “The energy at the heart of the journalistic enterprise is the search for truth…this is the moral righteousness which drives journalism, a righteousness which acts in the name of the public interest.”
The recent document, Fiducia Supplicans, released by the Dicastery for the Doctrine of the Faith, Vatican, has been challenged by diverse interpretations from mainstream media and bloggers; with some, attempting to hide the truth, while some, uncertain of the content of the document, were determined to deceive the gullible public. I confronted a journalist who wrote a new story on this trending issue, asking him if he had read the original document, he said no. I was surprised as well as annoyed because a journalist should be able to direct the public properly. How did he get the stories he wrote about? Certainly, from hearsay.
Since the release of the document, my WhatsApp, Facebook Messenger and many WhatsApp platforms I belong to have been flooded with text messages and articles from various bloggers alleging that the Vatican has approved same-sex union and equally called on priests to bless it.
Someone wrote, “It’s like the papacy has been hijacked. Those in the corridors of power surrounding the Pontiff may have some interests to protect. The agents of darkness are pushing very fiercely to capture the soul of the Church with their manipulative intrigues. Now is the time for African Catholic Bishops and Cardinals to make their voice known to the Universal Church and the consequences should they continue in this path. Above all, we pray for the Church and the Pontiff that he stands firm and unequivocal, especially, in the discharge of his duty concerning teachings of faith and morals.”
John Allen, in his article, “Turning the Iceberg Upside Down: How to Show the Other News About the Church”, said, “As a journalist, my interest really shouldn’t be presenting the Catholic Church in the best possible light, rather telling the truth about the Church, warts and all.” Challenged by many innuendos, misrepresentations from popular media, and info-politics already at play, my interest herein is to provide an unbiased and objective approach to this document; at the same time, offering a critical appraisal in line with the teaching of the Church and what this document may portend to the Church in Africa.
The recently released document, Fiducia Supplicans, On the Pastoral Meaning of Blessings, (Visit https://press.vatican.va/content/salastampa/it/bollettino/pubblico/2023/12/18/0901/01963.html#en) was a follow up to Responsum by the Congregation for the Doctrine of Faith to a dubium regarding the blessing of the unions of persons of the same sex published on March 15, 2021.
Fiducia Supplicans is divided into four sections:
Introduction and The Blessing in the Sacrament of Marriage (Paragraphs 1-6).
The Meaning of the Various Blessings (paragraphs 7-30).
Blessings of Couples in Irregular Situations and of Couples of the same sex (paragraphs 31-41)
The Church is the Sacrament of God’s Infinite Love Marriage (paragraphs 42-45)
Same-Sex Union Vs. Sacrament of Marriage
To understand this document, it is pertinent to differentiate between “The Blessing of Same-Sex Unions” and “The Blessing of People Living In Same-Sex Unions.”
The blessing of same-sex unions simply entails an ecclesiastical authentication and legitimization of that union; whereas the blessing of people in same-sex union entails that the Church offers a blessing of mercy on her children who has gone astray, thereby opening a door for repentance and conversion.
Fiducia Supplicans concerns itself with the blessing of mercy, and thus, stated unequivocally that “marriage is the exclusive, stable, and indissoluble union between a man and a woman, naturally open to the generation of children… it is only in this context that sexual relations find their natural, proper, and fully human meaning. The Church’s doctrine on this point remains firm.” (Par. 4)
Thus, the document condemns THE BLESSINGS OF SAME-SEX UNIONS while re-echoing the final definite statement of March 15, 2021 Responsum which says, “The Church does not have, and cannot have, the power to bless unions of persons of the same sex.”
Moreso, highlighting Responsum, in paragraph 5, it stated, “The Church does not have the power to impart blessings on unions of persons of the same sex.” Therefore, this document maintained that the Church can’t bless same-sex unions, but rather can bless people living in same-sex unions as an avenue to repentance, mercy of God and conversion.
The Meaning of the Various Blessings (Paragraphs 7-30)
Fiducia Supplicans argued that “the Church has always considered only those sexual relations that are lived out within marriage to be morally illicit, the Church does not have the power to confer its liturgical blessing when that would somehow offer a form of moral legitimacy to a union that presumes to be a marriage or to an extra-marital sexual practice” (paragraph 11.) Therefore, when someone comes to a priest seeking a blessing, the document said that “an exhaustive moral analysis should not be placed as a precondition for conferring it. For, those seeking a blessing should not be required to have prior moral perfection.” (paragraph 25). There are many occasions when the people of God seek blessings like when embarking on a journey, starting a meeting, in a sick bed etc; the document urges that ordained ministers “join in the prayer of those persons who, although in a union that cannot be compared in any way to a marriage, desire to entrust themselves to the Lord and his mercy, to invoke his help, and to be guided to a greater understanding of his plan of love and truth.” (paragraph 30).
Blessings of Couples in Irregular Situations and of Couples of Same-Sex Marriage (Paragraphs 31-41)
This section is considered the most controversial part of the document. The section begins by re-echoing the words of Amoris Laetitia, “The grace of God works in the lives of those who do not claim to be righteous but who acknowledge themselves humbly as sinners, like everyone else” (paragraph 32). Hence, when a sinner seeks blessing, the sinner expresses and nurtures openness to the mercy and closeness to God; and a pointer to a seed of the Holy Spirit that must be nurtured, not hindered (Paragraph 33). Then the document warned that these non-ritualized blessings should not be taken as a liturgical or semi-liturgical act, similar to a sacrament; but solely geared towards providing an effective means of increasing trust in God in the people who ask for them (paragraph 36).
Pope Francis advised ordained ministers to bless those in the same-sex union as children of God which they are; without in any way authenticating their state of life. Emphatically, the Pope said, “For this reason, one should neither provide for, nor promote a ritual for the blessings of couples in an irregular situation. At the same time, one should not prevent or prohibit the Church’s closeness to people in every situation in which they might seek God’s help through a simple blessing. In a brief prayer preceding this spontaneous blessing, the ordained minister could ask that the individuals have peace, health, a spirit of patience, dialogue, and mutual assistance—but also God’s light and strength to be able to fulfil His will completely. In any case, precisely to avoid any form of confusion or scandal, when the prayer of blessing is requested by a couple in an irregular situation, even though it is expressed outside the rites prescribed by the liturgical books, this blessing should never be imparted in concurrence with the ceremonies of a civil union, and not even in connection with them. Nor, can it be performed with any clothing, gestures, or words that are proper to a wedding. The same applies when the blessing is requested by a same-sex couple” (paragraph 38-39).
The document concluded that there is no intention to legitimize same sex union, rather, to open one’s life to God, to ask for his help to live better, and also to invoke the Holy Spirit so that the values of the Gospel may be lived with greater faithfulness (paragraph 40).
The Church is the Sacrament of God’s Infinite Love Marriage (Paragraphs 42-45)
This final part of the document simply invited everyone to openness to conversion, faith, love and mercy of God. This is because the Church as a mother and teacher is the sacrament of God’s infinite love. Therefore, even when a person’s relationship with God is clouded by sin, he can always ask for a blessing, and such a blessing will be an opportunity for a renewed proclamation of the kerygma, an invitation to draw ever closer to the love of Christ (paragraph 43-44).
Appraisal and Conclusion
A few areas of controversies in this document are found in section III, from paragraphs 31-41; which repeatedly sees those in same-sex unions as couples. One thing that agitates the mind is, if those in marital relationships as well as same-sex unions are referred to as couples, what problems does it portend to the Universal Church, especially the Church in Africa? Certainly, this is a serious pastoral problem to the Church in Africa where culture and tradition, though silent on same-sex unions because it’s unimaginable and shouldn’t be tolerated in any circumstance. However, the Church in Africa should discover ways of explaining this declaration to her faithful, telling them that the Church has not and cannot sanctify irregular unions or same sex unions; rather, she calls for mercy towards those who have gone astray.
Also, the document urged ordained ministers to bless people in same-sex unions without providing the ritual for the blessings; but vaguely stated that “one should neither provide for, nor promote a ritual for the blessings of couples in an irregular situation. At the same time, one should not prevent or prohibit the Church’s closeness to people in every situation in which they might seek God’s help through a simple blessing. In a brief prayer preceding this spontaneous blessing, the ordained minister could ask that the individuals have peace, health, a spirit of patience, dialogue, and mutual assistance-but also God’s light and strength to be able to fulfil his will completely” (paragraph 38).
The lack of clear-cut direction in this document is very rare in other papal documents. In ‘Humanae Vitae’, Pope Paul VI spoke with clarity, without confusion in an attempt to defend the sanctity of human life. In the Theology of the Body, Pope Saint John Paul II was very direct in addressing issues of faith and morals; making every possible effort to minimize controversies. However, section III of Fiducia Supplicans is soaked in ambiguities and needs official clarifications. The Episcopal Conferences of many countries are still trying to explain to their flock what they understand by the document. It is just like a school manager issuing directives in unclear terms, leaving the students and teachers to interpret. The Catholic Bishops’ Conference of Nigeria has issued a statement on Fiducia Supplicans saying “the teaching of the Catholic Church on marriage remains the same. There is, therefore, no possibility in the Church of blessing same sex unions and activities. That would go against God’s law, the teachings of the Church, the laws of our nation and the cultural sensibilities of our people.”
In my opinion, these few controversies in Fiducia Supplicans are unnecessary and unwarranted at this point; even though the document attempted to address a pastoral problem in Europe and America. However, there should be clear-cut direction on this and possibly, the ritual for blessing people living in same-sex unions.
The Declaration, Fiducia Supplicans, Not Pro LGBTQ
Interestingly, it is important to note that Fiducia Supplicans has no insignia of Pope Francis unlike Humanae Vitae, thus, Fiducia Supplicans can’t be firmly referred to as a Papal document; hence, it is not dogmatic, doctrinal or a decree; but a declaration that is pastoral in approach. A critical reading of this declaration shows that it is not pro-LGBTQ as some mainstream media alleged. In fact, the declaration asserted that the Church cannot legitimize same sex unions.
I wish to conclude with the words of Card. Joseph Ratzinger (Pope Benedict XVI), when he was the Prefect of the Dicastery for the Doctrine of Faith on October 1, 1986; he said “We wish to make it clear that departure from the Church’s teaching, or silence about it, to provide pastoral care is neither caring, nor pastoral, only what is true can ultimately be pastoral. The neglect of the Church’s position prevents homosexual men and women from receiving the care they need and deserve.” Equally, Saint Pope St. John XXIII once said when confronted with many challenges facing the Church, “I’ve done the best I could in your service this day, Oh Lord. I’m going to bed. It’s your Church. Take care of it!”
Let’s pray for the Pope and the Church of God.
•Emmanuel Nwafor is a Catholic priest, a journalist, public affairs analyst and the former editor of Maranatha Newspaper, a biweekly publication of the Catholic Diocese of Ekwulobia, Anambra State, Nigeria.
He writes from Rome, Italy (Email:godiswithus4real@gmail.com)
