Companion library · Primary source

Familiaris Consortio §84 (1981)

Pope St. John Paul II’s 1981 apostolic exhortation on the family — and the single paragraph that has stood, for forty-five years, as the canonical magisterial reference on the pastoral care of the divorced and the divorced-and-remarried. The three categories of the divorced, the Eucharistic discipline, the path of return through Penance and continence, and the prohibition on quasi-sacramental blessings of irregular unions — said once, by the saint, in 822 words.

What this document is. A post-synodal apostolic exhortation — the form a pope uses to gather and promulgate the conclusions of a Synod of Bishops. Familiaris Consortio (“On the Family,” sometimes translated “The Fellowship of the Family”) was issued by Pope St. John Paul II on 22 November 1981 (the Solemnity of Christ the King) following the 1980 Synod of Bishops — the sixth Ordinary General Assembly, convoked to deliberate on “The Christian Family in the World of Today.” It is the most extensive papal teaching on marriage and family of the twentieth century. Within it, §84 is the single paragraph addressed to those whose marriages have ended in divorce and, in some cases, civil remarriage. It is the canonical magisterial reference cited by every subsequent document on the question — CCC §§1650–1651 (1992), Sacramentum Caritatis §29 (Benedict XVI, 2007), Amoris Laetitia Chapter VIII (Francis, 2016) — all stand in conversation with this paragraph.

Why the petitioner reads it. Because every confessor who has ever sat with you on this question has §84 in his head when he answers you, whether he says so or not. Because the three categories of the divorced that §84 names (the unjustly abandoned, the gravely culpable, and the one who entered a second union for the children’s sake) are the three categories your own situation falls inside — somewhere. Because the path of return through Penance and continence (“brother and sister”) was named, by name, by the pope who would later be canonized for, among other things, the integrity with which he taught the doctrine of marriage. And because the petitioner who reads §84 first — before reading Sacramentum Caritatis, before reading Amoris Laetitia, before reading anything else — receives the doctrine in its strongest and most paternal voice from a saint who knew, intimately, the suffering of broken families in the country he had buried.

How §84 is structured. Eight natural paragraphs. (1) The pastoral problem named without softening. (2) The duty of pastors to exercise careful discernment, and the three categories. (3) The pastoral call to help the divorced (and here “divorced” means the divorced as such, before any question of remarriage) to remain in the life of the Church. (4) The Eucharistic discipline regarding the divorced-and-remarried, with its theological grounding in the contradiction between their state and the union signified by the Eucharist. (5) The path of return through Penance, including the “brother and sister” way of life for couples who cannot separate (children, etc.). (6) The prohibition on pastoral “ceremonies” for divorced remarriages, which would lead to confusion about indissolubility. (7) The motherly concern of the Church, especially for those unjustly abandoned. (8) The firm confidence in God’s grace of conversion. Read in order, the paragraph walks from the problem to the response to the discipline to the path of return to the prohibition to the consolation to the hope. It is not eight rules; it is one pastoral argument.

What follows

§84·1 — The pastoral problem named without softening
§84·2 — The duty of careful discernment, and the three categories
§84·3 — The pastoral call for the divorced (not separated from the Church)
§84·4 — The Eucharistic discipline, and its theological grounding
§84·5 — The path of return through Penance, and the “brother and sister” way
§84·6 — The prohibition on quasi-sacramental ceremonies
§84·7 — Fidelity to Christ, and motherly concern
§84·8 — The firm confidence in the grace of conversion
Reading §84 alongside CCC §§1650–1651 and Sacramentum Caritatis §29
A note on Familiaris Consortio and Amoris Laetitia

Section I

§84·1 — The pastoral problem named without softening

Familiaris Consortio §84 (paragraph 1)

The problem must be faced with resolution and without delay

Daily experience unfortunately shows that people who have obtained a divorce usually intend to enter into a new union, obviously not with a Catholic religious ceremony. Since this is an evil that, like the others, is affecting more and more Catholics as well, the problem must be faced with resolution and without delay. The Synod Fathers studied it expressly. The Church, which was set up to lead to salvation all people and especially the baptized, cannot abandon to their own devices those who have been previously bound by sacramental marriage and who have attempted a second marriage. The Church will therefore make untiring efforts to put at their disposal her means of salvation.

The Pope opens by refusing two evasions. The first evasion would be to soften the language: divorce-and-civil-remarriage is an “evil,” in the literal moral-theological sense (a privation of the good that marriage is). The second evasion would be to wash the Church’s hands of those who fall into it: the Church “cannot abandon to their own devices” those previously bound by sacramental marriage. Both refusals are pastoral. Soft language would damage the truth; abandonment would damage the persons. §84·1 holds the truth and the persons together.

The petitioner’s situation is named by name. “Those who have been previously bound by sacramental marriage and who have attempted a second marriage” — the language is precise: the prior bond is “sacramental” (the case for the validly-married Catholic), and the second is “attempted” (because, on the Church’s reading of indissolubility, a true second sacramental marriage cannot be celebrated while the first endures). If the tribunal’s answer to the validity question is affirmative, the “attempted” second becomes available for true sacramental celebration. If the answer is negative, §84 is the paragraph that names the path forward.

“The Church will therefore make untiring efforts.” This sentence is the seed of the next forty-five years of papal teaching on this question. Sacramentum Caritatis §29 will name the marriage tribunal as the institutional “untiring effort.” Amoris Laetitia Chapter VIII will name the “via caritatis” of personal accompaniment. CCC §1651 will name the participation in the Church’s life that does not depend on the Eucharist. All of these are amplifications of John Paul II’s 1981 promise. The Church will not stop trying.

For the petitioner who is wavering on whether to file

Read §84·1 again. The pope is telling pastors not to abandon you. He is not telling you to abandon the question. The marriage-tribunal road is one of the “means of salvation” the Church has put at your disposal in fulfillment of this paragraph. Walking it is not selfish or impatient; declining it out of weariness is, in a real sense, declining the resource §84·1 just promised would be available.

Section II · The petitioner’s most important paragraph

§84·2 — The duty of careful discernment, and the three categories

Familiaris Consortio §84 (paragraph 2)

There is a difference between situations — pastors are obliged to discern

Pastors must know that, for the sake of truth, they are obliged to exercise careful discernment of situations. There is in fact a difference between those who have sincerely tried to save their first marriage and have been unjustly abandoned, and those who through their own grave fault have destroyed a canonically valid marriage. Finally, there are those who have entered into a second union for the sake of the children’s upbringing, and who are sometimes subjectively certain in conscience that their previous and irreparably destroyed marriage had never been valid.

The three categories §84·2 names. Read slowly. The pope is explicitly distinguishing between:

· The unjustly abandoned. The Catholic spouse who sincerely tried to save the marriage and whose partner left him or her. Civilly divorced and (often) civilly remarried not on his or her own initiative. §84·2 names this category first, by name, and the language — “sincerely tried,” “unjustly abandoned” — lifts the suspicion the petitioner often carries that the Church secretly considers him at fault for the marriage’s end. She does not. She is the only institution in modern life that explicitly distinguishes him from the second category.

· The gravely culpable. The spouse who, through his or her own grave fault, destroyed a canonically valid marriage. §84·2 does not soften the language. This is the category that the contemporary culture either pretends does not exist (everyone’s situation is “complicated”) or expands to fit everyone (everyone is at fault for the failure of every marriage they were in). The Pope refuses both moves. There are particular cases in which a particular spouse, by particular grave fault, destroyed a particular valid marriage. The pastor is obliged to name that when it is the case.

· The conscience-conviction case. The spouse who entered a second union for the children’s upbringing and is “subjectively certain in conscience” that the previous marriage was never valid. §84·2 names this last and most delicately. The subjective certainty is real (the conscience is not lying to itself in this case as §84·2 sketches it); the objective question is unresolved. The tribunal is the institution charged with resolving the objective question. The subjective certainty is the reason the tribunal road is morally serious for this petitioner; it is not, by itself, a substitute for the tribunal’s judgment. (This is the precise point of contemporary debate in Chapter VIII of Amoris Laetitia, addressed below in Section X.)

What §84·2 obligates the pastor to do. “Careful discernment.” Not undifferentiated treatment of every divorced-and-remarried Catholic as if his situation were identical to every other. Not blanket leniency, not blanket severity. The pastor who treats the unjustly abandoned the same way he treats the gravely culpable is failing the obligation §84·2 places upon him; the pastor who treats the gravely culpable as if he were unjustly abandoned is failing it equally.

Bring this paragraph to your confessor

If you do not know which of the three categories applies to your case, ask. Not because the confessor’s answer settles the canonical question (it does not — that question is held by the tribunal), but because §84·2 names the discernment as the pastor’s duty, which means the confessor is obliged to engage it honestly when you bring it. The petitioner who knows which category applies prays differently, reads §84·3–5 differently, and walks the tribunal road differently. The discernment is not a luxury; it is the entry point.

Section III

§84·3 — The pastoral call for the divorced (not separated from the Church)

Familiaris Consortio §84 (paragraph 3)

As baptized persons they can, and indeed must, share in her life

Together with the Synod, I earnestly call upon pastors and the whole community of the faithful to help the divorced, and with solicitous care to make sure that they do not consider themselves as separated from the Church, for as baptized persons they can, and indeed must, share in her life. They should be encouraged to listen to the word of God, to attend the Sacrifice of the Mass, to persevere in prayer, to contribute to works of charity and to community efforts in favor of justice, to bring up their children in the Christian faith, to cultivate the spirit and practice of penance and thus implore, day by day, God’s grace. Let the Church pray for them, encourage them and show herself a merciful mother, and thus sustain them in faith and hope.

This paragraph applies to the divorced, as such. Read the language carefully: “the divorced.” §84·3 does not yet distinguish the divorced-not-remarried from the divorced-and-civilly-remarried; it speaks to all the divorced. Yet the “to attend the Sacrifice of the Mass” line is general, while the explicit question of Eucharistic communion comes in §84·4. The structure is deliberate: first, the pope tells all the divorced that they are not cut off from the Church; then, in §84·4, he addresses the particular Eucharistic discipline that applies to the divorced-and-remarried specifically.

The seven actions named. §84·3 lists seven concrete actions the divorced should be encouraged to practice: (1) listen to the word of God, (2) attend the Sacrifice of the Mass, (3) persevere in prayer, (4) contribute to works of charity, (5) contribute to community efforts in favor of justice, (6) bring up their children in the Christian faith, (7) cultivate the spirit and practice of penance and implore God’s grace day by day. The Companion’s journal panel surfaces each of these as a self-check for the petitioner: am I keeping the Mass on Sundays and holy days of obligation; am I praying daily; am I bringing up my children, if any, in the faith; am I cultivating penance?

“Merciful mother.” The phrase is load-bearing in the magisterial tradition. The Church’s mercy is not the suspension of her doctrine; it is the manner of her teaching of her doctrine. Augustine names this in De Civitate Dei: “Cum dilectione hominum et odio vitiorum” — with love of the persons and hatred of the vices. §84·3 is the encoding of that principle for the divorced. The doctrine on indissolubility (§84·4–5 below) will be stated firmly; the persons are received with maternal care here, first.

For the petitioner who is divorced but has not civilly remarried

§84·3 is your paragraph. Your sacramental life continues without interruption. You go to Mass, you go to Confession, you receive the Eucharist on Sunday and on the days of your devotion. Your tribunal case may or may not be necessary for your future (it is, if and when you wish to marry sacramentally again; it is not, if you are at peace in your present state). The pastoral question §84·3 addresses you on is the seven concrete actions: are you keeping the Mass, are you praying, are you penitent? The road through the tribunal does not change those obligations; it complicates them.

Section IV · The doctrinal paragraph

§84·4 — The Eucharistic discipline, and its theological grounding

Familiaris Consortio §84 (paragraph 4)

The Church reaffirms her practice — with two reasons named

However, the Church reaffirms her practice, which is based upon Sacred Scripture, of not admitting to Eucharistic Communion divorced persons who have remarried. They are unable to be admitted thereto from the fact that their state and condition of life objectively contradict that union of love between Christ and the Church which is signified and effected by the Eucharist. Besides this, there is another special pastoral reason: if these people were admitted to the Eucharist, the faithful would be led into error and confusion regarding the Church’s teaching about the indissolubility of marriage.

Two reasons, named in order. §84·4 gives the discipline (no admission of the divorced-and-remarried to Eucharistic Communion) and then gives the two reasons:

· Reason one: objective contradiction. The state of being civilly remarried while the first sacramental bond endures objectively contradicts the union the Eucharist signifies and effects (the indissoluble union of Christ and the Church). This is not a punishment; it is a sacramental incoherence. The reception of the Eucharist by a person whose state-of-life signifies the opposite of what the Eucharist itself signifies would be a contradiction inside the sign. The discipline preserves the integrity of the sign.

· Reason two: avoidance of scandal. Even if — per impossibile — the first reason did not hold for some particular case, the second would: the public reception by the visibly civilly remarried would lead the faithful into error and confusion about indissolubility itself. The discipline guards the doctrine in the lived consciousness of the parish. (This is the “pedagogical” reason, distinct from the “theological-sacramental” first reason.)

“Based upon Sacred Scripture.” The footnote in Sacramentum Caritatis §29 (which echoes this paragraph) cites Mk 10:2–12: “What therefore God has joined together, let not man put asunder.” §84·4 grounds the discipline not in canon law but in the words of Christ. The Catechism (1992) at §§1650–1651 codifies this; the 1983 Code at can. 915 expresses it in canonical form. But the rule is older than the canon; the canon is the codification of the apostolic preaching.

For the petitioner who is divorced and civilly remarried

This paragraph is the one most often quoted at you, sometimes harshly, sometimes pastorally. Read it slowly. The discipline is stated firmly; the reasons are stated, both of them, openly. The discipline does not say you have left the Church (§84·3 just said you have not); it does not say you cannot pray, attend Mass, receive a spiritual communion, do works of charity, raise your children Catholic, walk the tribunal road, return to Penance under the conditions §84·5 names. It says — and only says — that the public state-of-life of civil remarriage while the first sacramental bond endures cannot be reconciled with the public sign of the Eucharist. Bring this paragraph to your confessor. Do not read it to yourself, alone, late at night. The confessor is the one through whom the Church’s pastoral care reaches you.

Section V · The path of return

§84·5 — The path of return through Penance, and the “brother and sister” way

Familiaris Consortio §84 (paragraph 5)

Reconciliation in Penance, opening to the Eucharist

Reconciliation in the sacrament of Penance which would open the way to the Eucharist, can only be granted to those who, repenting of having broken the sign of the Covenant and of fidelity to Christ, are sincerely ready to undertake a way of life that is no longer in contradiction to the indissolubility of marriage. This means, in practice, that when, for serious reasons, such as for example the children’s upbringing, a man and a woman cannot satisfy the obligation to separate, they “take on themselves the duty to live in complete continence, that is, by abstinence from the acts proper to married couples.”

The path is named. §84·5 does not say the divorced-and-remarried Catholic has no path to Penance and the Eucharist. It says exactly what the path is. Two conditions must be met: (a) repentance for having broken the sign of the Covenant and fidelity to Christ, and (b) sincere readiness to undertake a way of life that is no longer in contradiction to indissolubility.

The “brother and sister” provision. §84·5 names the case in which separation is morally impossible (children’s upbringing, serious dependent care, etc.). The couple takes on themselves the duty to live in complete continence — abstinence from the acts proper to married couples. This is not a theological invention; the embedded quotation is from John Paul II’s own homily at the close of the 1980 Synod (October 25, 1980, §7), which itself drew on the centuries-old confessor’s practice. The phrase “brother and sister” (often shortened to “the BAS arrangement” in pastoral conversation) refers to this state of life: the couple living under the same roof for the sake of the children, but without the marital act, can be reconciled in Penance and return to the Eucharist.

What §84·5 does not say. It does not say this path is easy. It does not say it is the only path the Church will ever consider (the tribunal’s investigation of the validity of the prior bond is the parallel canonical path). It does not say a confessor may abbreviate the conditions out of pastoral compassion (Reason One in §84·4 above — sacramental coherence — is the doctrinal floor). And it does not say the failure to live the path perfectly disqualifies the person from the Church’s pastoral care; the seven actions in §84·3 remain available throughout.

The Holy See’s own footnote on this provision

The embedded quotation marks — “take on themselves the duty to live in complete continence, that is, by abstinence from the acts proper to married couples” — are John Paul II quoting his own homily at the close of the 6th Synod of Bishops (October 25, 1980), AAS 72 (1980), 1082. The pope is citing himself at the Synod where the question was deliberated, and where the “brother and sister” formula was articulated by him as the Church’s practical pastoral response. The provision is therefore not a novelty introduced quietly into §84; it is the magisterial reception of the Synod’s conclusion on this question.

Cross-reference inside the Companion library. Sacramentum Caritatis §29 (Benedict XVI, 2007) restates §84·5’s “brother and sister” path in slightly different language (“living their relationship in fidelity to the demands of God’s law, as friends, as brother and sister”) and adds the practical guidance that the return to the Eucharist in this state should observe “the Church’s established and approved practice in this regard” — which, in pastoral practice, means the path is opened with the confessor, often with the prudence appropriate to avoiding public scandal. Read SC §29 after §84·5 to see the continuity.

Section VI

§84·6 — The prohibition on quasi-sacramental ceremonies

Familiaris Consortio §84 (paragraph 6)

No pastor may perform ceremonies for divorced people who remarry

Similarly, the respect due to the sacrament of Matrimony, to the couples themselves and their families, and also to the community of the faithful, forbids any pastor, for whatever reason or pretext even of a pastoral nature, to perform ceremonies of any kind for divorced people who remarry. Such ceremonies would give the impression of the celebration of a new sacramentally valid marriage, and would thus lead people into error concerning the indissolubility of a validly contracted marriage.

The single explicit prohibition in §84. §84·6 names what cannot be done: any pastor performing “ceremonies of any kind” that would give the impression of a new sacramentally valid marriage being celebrated where the first endures. The reason given is preservation of the truth about indissolubility in the parish’s lived consciousness — the same Reason Two as §84·4 (the avoidance of scandal and error in the faithful).

What this does not prohibit. It does not prohibit a pastor from praying with a divorced-and-remarried couple in the confessional. It does not prohibit a pastor from offering personal spiritual direction. It does not prohibit a private prayer of blessing for the persons (as distinct from a public quasi-sacramental ceremony of the union). The 2023 CDF declaration Fiducia Supplicans addressed precisely this distinction; that is a 2023-2024 magisterial development to read alongside §84·6, not a replacement for it. §84·6’s prohibition stands as it stood in 1981: no public ceremony giving the impression of a new sacramental marriage where the first endures.

For the petitioner. If, while the tribunal case is open or has returned a negative sentence, a parish or pastor or family member proposes a “ceremony” — convalidation, blessing of the union, “celebrate” the second relationship — bring §84·6 to your confessor before agreeing to anything. The pastor of integrity will already know §84·6; the pastor who does not may need to be gently reminded that the magisterial teaching is unambiguous on this specific point.

Section VII

§84·7 — Fidelity to Christ, and motherly concern

Familiaris Consortio §84 (paragraph 7)

Especially those abandoned through no fault of their own

By acting in this way, the Church professes her own fidelity to Christ and to His truth. At the same time she shows motherly concern for these children of hers, especially those who, through no fault of their own, have been abandoned by their legitimate partner.

The pastoral synthesis of §84. Two sentences. The first names what the firm discipline accomplishes: fidelity to Christ and His truth. The second names what the same firm discipline does not sacrifice: maternal care for these children of hers. The discipline and the care are not in tension; the second is the form the first takes when met by the suffering person.

The named protection of the unjustly abandoned. §84·7 returns explicitly to the first category from §84·2 (the unjustly abandoned) — “especially those who, through no fault of their own, have been abandoned by their legitimate partner.” The Pope’s pastoral attention is directed first toward this group. The doctrine of indissolubility, taught firmly, exists in part to protect them — to say that the abandonment they suffered was, in the Church’s reading, the breaking of a real bond, not the dissolution of a merely contractual arrangement that the legitimate partner had the right to walk away from. The Church grieves the abandonment because she upholds indissolubility, not in spite of it.

Section VIII

§84·8 — The firm confidence in the grace of conversion

Familiaris Consortio §84 (paragraph 8)

Prayer, penance, and charity — the conditions of grace

With firm confidence she believes that those who have rejected the Lord’s command and are still living in this state will be able to obtain from God the grace of conversion and salvation, provided that they have persevered in prayer, penance and charity.

§84’s last word is hope. The paragraph that has stated the discipline firmly, named the categories carefully, and refused the two evasions — ends in “firm confidence” in the grace of conversion and salvation for those who persevere in prayer, penance, and charity. The three conditions are not optional. The grace is not extended automatically. But it is extended; the Church believes, with the pope’s firm confidence, that it will be.

The three perseverances. Prayer (the daily relationship with God that does not depend on Eucharistic reception), penance (the ascetical practices — fast, almsgiving, mortification — that the divorced-and-remarried Catholic can keep just as faithfully as anyone else), and charity (the active service of others, especially the children, the parish, the poor). Each of the three is within the petitioner’s reach today. §84·8 names them as the conditions of the grace of conversion — not as substitutes for the Eucharist, but as the disciplines through which the soul stays open to God during the time the path of full Eucharistic return is being walked.

For the petitioner: the prayer of §84·8. Make these three the substance of your daily examen during the tribunal years. Did I pray today? Did I keep some practice of penance today? Did I love and serve someone — my children, my parish, my neighbor — today? §84·8 names these as the conditions of the grace of conversion. The Companion’s journal panel is built around these three questions.

Section IX

Reading §84 alongside CCC §§1650–1651 and Sacramentum Caritatis §29

The same doctrine, said three times across forty-five years

§84 of Familiaris Consortio (1981) is the parent document of the modern magisterial teaching on the pastoral care of the divorced-and-remarried. The Catechism (1992) at §§1650–1651 codified the same teaching catechetically. Sacramentum Caritatis §29 (Benedict XVI, 2007) restated it post-synodally with the explicit institutional endorsement of the marriage tribunal as the response to the validity question. The three documents are not three different teachings; they are one teaching said by three popes (with Paul VI’s receipt of the 1980 Synod standing behind FC), each in the voice and emphasis of his moment. The petitioner reading them in sequence sees:

FC §84 (1981) — the doctrine stated firmly and the categories named. The unjustly abandoned, the gravely culpable, the conscience-conviction case. The discipline (no Eucharistic admission for the divorced-and-remarried while the prior bond endures) and the path (Penance, brother-and-sister continence, perseverance in prayer-penance-charity). The motherly concern preserved.

CCC §§1650–1651 (1992) — the doctrine codified catechetically. “The Church for her part cannot recognize this new union as valid… They cannot receive Eucharistic communion as long as this situation persists,” followed by “Toward Christians who live in this situation, and who often keep the faith and desire to bring up their children in a Christian manner, priests and the whole community must manifest an attentive solicitude, so that they do not consider themselves as separated from the Church.” Each clause is FC §84 said catechetically.

SC §29 (2007) — the doctrine restated with explicit tribunal commendation. Benedict XVI re-grounds the discipline in the Eucharistic-nuptial theology of §§27–29 of the same document, then explicitly names the marriage tribunal as the institutional pastoral response when “legitimate doubts” exist about validity. The “brother and sister” path is restated. The post-Eucharistic return path is articulated with “the Church’s established and approved practice in this regard.”

The petitioner’s use of the trio. Read §84 first — the parent text, the firm statement. Read CCC §§1650–1651 second — the catechetical compression. Read SC §29 third — the magisterial confirmation and the explicit tribunal endorsement. The path of formation of conscience is from the strongest paternal voice to the catechetical summary to the post-synodal reaffirmation. By the time you finish SC §29 you have the same teaching in three registers, and the Companion’s tribunal road will read as obvious.

Section X

A note on Familiaris Consortio and Amoris Laetitia

Reading FC §84 after AL 2016

In March 2016, Pope Francis issued the post-synodal apostolic exhortation Amoris Laetitia, following the 2014 Extraordinary Synod and 2015 Ordinary Synod on the Family. Amoris Laetitia Chapter VIII addresses the pastoral accompaniment of the divorced-and-remarried; certain paragraphs (notably §§300, 303, 305 and footnote 351) generated substantial theological discussion about the relationship between FC §84 and the pastoral accompaniment commended by Amoris Laetitia. The Companion does not adjudicate this discussion. Five things must be said plainly:

1. The text of Familiaris Consortio §84 has not been amended. It stands as papal teaching of 1981 in its full force.

2. The Catechism of the Catholic Church, §§1650–1651, holds the discipline that §84 articulates. The Catechism has not been amended on this point.

3. Sacramentum Caritatis §29 (2007) restates the §84 discipline with the explicit institutional commendation of the marriage tribunal. It has not been amended.

4. Amoris Laetitia (2016) does not, in its plain text, contradict §84; it commends the pathway of personal accompaniment, conscience-formation, and pastoral discernment in particular cases. The interpretive question that arose — whether AL Chapter VIII permits, in certain cases, sacramental admission of some civilly remarried persons not living continence — is one a particular faithful person should bring to the confessor and, where the case warrants it, to the local ordinary; it is not a question the petitioner should attempt to settle in private reading.

5. The petitioner’s practical posture is straightforward: read §84 carefully (you have above); do not attempt to settle the post-AL discussion by yourself; bring the particulars of your case to your confessor and, when the case warrants it, to the judicial vicar of your diocese or the local ordinary. The Companion’s role is to put the primary text in front of you and to direct you to the human persons in the local Church who hold the office of accompaniment. It is not to issue a verdict on your sacramental status.

Source. Ioannes Paulus PP. II, Adhortatio Apostolica Postsynodalis Familiaris Consortio, 22 November 1981, §84. Promulgated in Latin in Acta Apostolicae Sedis 74 (1982) 81–191. Official English translation published by the Holy See at vatican.va. The text quoted above is verbatim from the Holy See English; paragraph divisions inside §84 follow the natural breaks as published by the Holy See. The embedded quotation in §84·5 (“take on themselves the duty to live in complete continence…”) is from John Paul II’s homily at the close of the Sixth Synod of Bishops, 25 October 1980, §7, in AAS 72 (1980) 1082, as cited in the Holy See edition of Familiaris Consortio footnote 180.

What this Companion entry is and is not. The verbatim quotations above are taken from the official Holy See English translation of Familiaris Consortio. The commentary that follows each section is the Companion’s pastoral framing for the petitioner. The commentary is not a substitute for the confessor who knows your particular case, for an advocate or canonist (CIC can. 1481), for the judicial vicar of your diocese, or for the local ordinary’s pastoral guidance in your particular situation. Where the Companion commentary and the priest who knows your case differ on the application of §84 to your particular circumstances, the priest who knows your case governs your sacramental practice. Where the Companion commentary and the magisterial text of Familiaris Consortio differ, the magisterial text governs.

CIC 1671–1707, with commentary Mitis Iudex (2015) Dignitas Connubii (2005) Sacramentum Caritatis §§27–29 (2007) Canonical-grounds diagnostic Back to the Companion