Did you hear what Pope Francis said about Blessings?

BISHOP
KEVIN J.
SWEENEY

F iducia Supplicans (On the Pastoral Meaning of Blessings) is a “Declaration” issued by the Dicastery for the Doctrine of the Faith (DDF), signed by Pope Francis, and published on Monday, Dec. 18, 2023. I first heard about the Declaration that morning when a priest shared the headline from a news story that said, “Vatican says priests can bless same-sex couples …” I believe it was from a (very good and detailed) Catholic News Agency article.

During the rest of that day and the following day, I heard different reactions to and descriptions of what “Pope Francis had said” from priests and a number of other people. Those reactions and reports varied in tone from surprise to confusion, including some emails that were mostly negative and some that were angry. After a very full schedule on Monday and Tuesday, I took the time on Tuesday evening to read the (9-page) document, beginning with an introduction (“Presentation”) from Cardinal Victor M. Fernandez, Prefect of the DDF. In hindsight, I am not sure if I should have been surprised, but I was struck by the difference between what I had heard that “the Holy Father (or the Declaration) had said” and what the Declaration actually said.

Therefore, before I say anything else on this topic, I would encourage those who have not already read the full text of the Declaration to please find the time to read it.

As I read Cardinal Fernandez’s introduction, I was happy to read the beginning of the third paragraph, which states:

“As with the Holy Father’s above-mentioned response to the Dubia of two Cardinals, this Declaration remains firm on the traditional doctrine of the Church about mar­riage, not allowing any type of liturgical rite or blessing similar to a liturgical rite that can create confusion …”

Concerned that the Declaration was, in fact, addressing “the possibility of blessing couples in irregular situations and same-sex couples …,” I then read the rest of that sentence, which continues, “…without officially validating their status or changing in any way the Church’s perennial teaching on marriage.”

It is already clear that those who have carefully and prayerfully read the full text of the Declaration have very different (sometimes opposite) opinions about whether it helps us in our responsibility to “live (teach) the truth in love” (Eph 4:15). I hope that all those who take the time to read the Declaration can, at least, see and hear the maternal nature of the Church speaking as “Mother and Teacher.” One point that I did not hear in the initial “reports” and reactions to the Declaration is the clarity with which it emphasizes and reinforces the “Church’s perennial teaching on marriage,” as in paragraph 4: “…[W]hat constitutes marriage … is the ‘exclusive, stable, and indissoluble union between a man and a woman, naturally open to the generation of children’ …” This statement, affirming the Church’s teaching, occurs immediately after three introductory paragraphs in Section I, paragraphs 4–6, are under the heading of “The Blessing in the Sacrament of Marriage.”

The largest section of the Declaration, paragraphs 7-30, addresses “The Meaning of Various Blessings.” In this section, there is some intricate theological language based on Sacred Scripture that distinguishes between different types of blessings; namely “ascending” and “descending,” “liturgical,” or those “outside a liturgical framework” (par. 23). Some of these distinctions are significant. I will offer here one example of the guidance being offered by the Declaration under “A Theological-Pastoral Understanding of Blessings” (par. 20–30). In paragraph 21, we read,

“In order to help us understand the value of a more pastoral approach to blessings, Pope Francis urges us to contemplate, with an attitude of faith and fatherly mercy, the fact that ‘when one asks for a blessing, one is expres­sing a petition for God’s assistance, a plea to live better, and a confidence in a Father who can help us live better.’ …”

The third section, “Blessings of Couples in Irregular Situations and of Couples of the Same Sex” (par. 31–41), offers what could be seen as new, innovative, challenging, helpful and/or problematic” for some. Here, I believe that we need to “listen” humbly, prayerfully and patiently. One commentator, Jason Evert, offers a very thoughtful response. Although I might respond a little differently, he raises some legitimate concerns. He questions the use of the word “couple.” I would encourage readers to take the time to listen to his 26-minute reflection/analysis/opinion, which is available on “Same-Sex Blessings? There’s ONE problem.” 

I have already had the opportunity to discuss the Declaration with some of our priests. I look forward, in the coming weeks and months, to further opportunities to both offer some guidance and learn from the pastoral experience of our priests and deacons. In paragraph 41 of the Declaration, we hear the Holy Father (and the DDF) expressing confidence in the “prudent and fatherly discernment of ordained ministers in this regard…”

The fourth and final section, “The Church is the Sacrament of God’s Infinite Love” (par. 42–45), expresses the beauty of the faith of the People of God and of the mystery of the Church as Sacrament. This conclusion does an excellent job of summarizing the “spirit” of the teaching, pastoral concern, and guidance that is being offered, as stated in paragraph 44: “Any blessing will be an opportunity for a renewed proclamation of the kerygma, an invitation to draw ever closer to the love of Christ …”

I wanted to share some initial thoughts and some of my own reactions to Fiducia Supplicans before I left for a retreat (during the first week of January). It occurred to me that it may be significant that I am writing these words on the weekend when the Church celebrates the Feast of the Holy Family. I have often said that I have a personal affinity for the image of the Church as “God’s Family.” We live in a time and culture in which our Catholic Christian understanding of marriage and family seems, at times, to be under attack. Some may say that Fiducia Supplicans makes things more difficult to “teach the truth with love.” One example of that opinion is the analysis of Archbishop Emeritus Charles Chaput in The Cost of “Making a Mess" found here in First Things.

As we look to the example of the Holy Family of Jesus, Mary, and Joseph, we can be confident that if we ask for their intercession and follow their example of trust and saying “Yes” to the will of the Father, the Holy Spirit will “guide (us) to all truth” (Jn 16:13). Let us pray that, with respect and love for our Holy Father, Pope Francis, we can patiently listen to one another and humbly witness to the Good News, by the example of our lives, as we strive to “live the truth in love” (Eph 4:15).