"An adulterous couple may repent of their adultery and live together, in a state of probably great temptation and occasion of sin, as long as they undertake to do their best to resist that temptation; and for as long as they are able to claim that the good of children requires it."
UPDATE How far back does this concession go? I have traced it back to the closing homily of the VIth Synod, published in AAS 72 (1980) paragraph 7 page 1082 (whence it entered Familiaris consortio). Is anybody aware of an earlier Magisterial articulation?
This idea, as is clear from the thread to yesterday's post, is fraught with problems and can be a source of real, lifelong agony to faithful but deserted spouses. I will add another problem which has occurred to me: is it understood and made clear to such adulterous couples by the 'pastor' who is 'accompanying' them that, once the good of children no longer requires their cohabitation, they will (as any deeply and truly repentant couple of former adulterers would surely wish to do) finally and definitively separate, securing a civil divorce and dividing their assets?
But my main problem is as follows. Clearly the "Brother-and-Sister" solution to the 'problem' was elaborated as just about the very furthest that the Church could possibly go in assenting to an arrangement which is manifestly full of problems. One step further, and the Church would be completely abandoning the Verba Domini concerning Indissolubility. It is a solution which clings by no more than its fingertips ... or do I mean the skin of its teeth ... to the Word of the Incarnate Torah, Divine Mercy Incarnate, our Lord Jesus Christ.
"OK ... the couple will probably fall victims to temptation from time to time ... who wouldn't ... but it's easy enough to absolve them. OK ... Marriage is not only about sex but about a totius vitae consortium, and this pair are being allowed everything else that appertains to Marriage (mensa if not torum) even if they do abstain from sex ... but that can't be helped. OK ... they are likely to constitute a public scandalum, but they can be urged to avoid this by furtively receiving the Sacraments in places where they are not known."
The contorted and extraordinary nature of this procedure makes abundantly clear that it is conceded as an extreme and just-about-defensible possibility, a piece of Pastoral Mercy which teeters on the very edge of the precipice of disobedience to the Revealed Word.
Yet it is now being attacked by the heretics, with apparent countenance from Bergoglio, as some sort of difficult, draconian, and really rather unfair and unreasonable (not to say cruel) piece of legalistic rigidity! It is treated as a nasty piece of rigid 'Pharisaeism' which is being imposed on suffering people by unfeeling and rigid clerics whom the same Bergoglio insults and foul-mouths as often as he can think of a pretext for doing so.
If I have got this wrong and am being unfair to Bergoglio, perhaps it would be pastorally helpful for him to clarify my dubia.
Are we not in a bit of a mess?