Rod Dreher supports the Eastern Orthodox Church’s late-model practice of communing adulterers, that is, those who have divorced and remarried while their first spouse is still alive. In a blog post over at The American Conservative where Dreher discusses the ongoing turmoil in the Catholic Church over the dubia concerning Amoris Laetitia submitted by four cardinals to Pope Francis, he states that “what Pope Francis wishes to teach on communion and remarriage is closer to the Orthodox view of things, which I believe is true” (emphasis added). Maybe I shouldn’t be surprised by this, though there are still Orthodox out there who still believe in the indissolubility of marriage. Given Dreher’s time in the Catholic Church, I thought he may have been inoculated against some of Orthodoxy’s more questionable and incoherent practices, but so it goes. I should note, however, that it’s not entirely clear that Francis wishes to follow the Orthodox sensu stricto. He has not, after all, come out in support of dissolving the sacramental bond of marriage, nor has he suggested that abandonment, adultery, or apostasy during any point in the course of a marriage would be grounds for sacramental dissolution (which is now the common view among most Orthodox jurisdictions). On the other hand, between the Pope’s decision last year to loosen the canons government annulments coupled with the ambiguous passages found throughout Amoris Laetitia, it is certainly arguable that the Catholic Church, in practice, takes a far looser view of the marital bond than the Orthodox do. Unsettling times these be.
Oh, in the same piece where Dreher discusses Francis and the cardinals, he calls attention to a recent article by neo-Catholic extraordinaire John Zmirak in which the latter hyperventilates over what the Pope’s recent words and deeds mean for every teaching of the Church since 1054 A.D. (I’m serious). Buying into the contestable view that a pope can never be declared a heretic and deposed, Zmirak goes a step further by claiming that if Francis is indeed teaching errors, then not only is he a heretic but the doctrine of Papal Infallibility is rubbish. For Zmirak (and so many other Catholics intoxicated by papalotry), infallibility is a meta-surety over early everything a pope does while in office. Of course, the First Vatican Council taught no such thing, but don’t tell Zmirak that. It appears that his faith rises and falls with the papacy. Pray for him. Not only is the man caught in a delusion, but his writings are likely to lead other Catholics to believe that Francis’s sorrowful pontificate marks the end of Catholicism as we know it. I have to wonder at this point if Zmirak isn’t setting himself up for a trip on the Bosphorus where he and his package of liberal ideology will become Orthodoxy’s problem.
None of this is to say that there isn’t a real crisis in the Church — one that is extremely difficult to understand. Whenever I find myself losing heart, I return to Bishop Bernard Fellay’s sermon, given during the 2012 Angelus Press conference on the Papacy, in which he compares the mystery of the ongoing crisis of the Church to the mystery of our Lord’s Passion. Just as the Apostles could not initially comprehend how Christ, who is truly God, could suffer and die, many faithful Catholics today cannot fathom how to reconcile the Church’s indefectibility with the confusion being sown by so many of her shepherds, including the Pope. It is a painful mystery — one which the Church, in due time, will grasp and clarify just as the Church was called upon throughout the first millennium to to answer Christ’s question, “Who do you say I am?,” that is, to affirm over-and-against numerous heretical opinions what it means to say that Christ is fully God and fully man. Above all else, Catholics must not give in to fear; we must not despair. For what Christ promised 2,000 years ago, that the gates of hell will not prevail, has not ceased to be true. And for that we should give thanks to God.