Chairman's Blog
LMS to Pilgrimage to Wrexham on Saturday
ICKSP: good news from England
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| Mass at St Walburge's, Preston |
The Institute of Christ the King have made a succession of very exciting announcements about their opstolate in the north east of England, historically the most Catholic part of the country.
In addition to the landmark church, the 'Dome of Home', the Church of SS Peter & Paul and St Philomena, in the Wirral, in the Diocese of Shrewsbury, which they have run since 2012 thanks to Bishop Mark Davis, they were given the magnificent Church of St Walburge's, Preston, in the Diocese of Lancaster, which boasts the tallest spire of any parish church in England, in 2014, by Bishop Michael Campbell.
In July, Bishop Campbell gave them another historic church, close to St Walburge's: the Church of St Thomas of Canterbury and the English Martyrs.
In the meantime, in June they have announced their intention of establishing a school in Preston, in buildings which are being made available by Bishop Campbell.
Also over the Summer, the Institute of Christ the King has announced the establishment of a residential 'House of Discernment', a pre-seminary establishment to encourage those who wish to consider a vocation to the Institute in a formal way, to open for business this November.
Canon Amaury Montjean explained: 'This House is open to candidates to the ICKSP, both future seminarians and oblates : they apply for one of these lifestyle within the Institute. In other words, this formation to the life of the ICKSP is a common programme for both vocations, formation to Latin Gregorian chant, spirituality, Liturgy, spirit of the ICKSP community life essentially.
'Those who formally apply to the House will spend 9 months (Nov 2017 to July 2018) for an initial formation. After which they will be accepted (or not) at the Seminary in Florence (as seminarians) for the year before their Tonsure, or join a house of the ICKSP (as oblates).'
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| Some Sister Adorers with Mgr Gilles Wach, superior of the ICKSP |
Finally, it has just been announced that as part of the plans for the school, a house of the Insitute's affiliated contemplative sisters, the Sisters Adorers of the Royal Heart of Jesus Christ Sovereign Priest, will be established next door: see below for more details.
This truly astonishing progress by the Institute of Christ the King Sovereign Priest in a short space of time shows the growing confidence of English Bishops in the Traditional Mass and of the priests who celebrate it, and the increasingly established place of both in the life of the Church in England and Wales.
On behalf of the Latin Mass Society, I would like to congratulate Mgr Gilles Wach, who has been closely involved in all the necessary discussions, and the indefatigable priests and seminarians of the Institute in England under Canon Amaury Montjean, and indeed to thank them both for their hard work in bringing these projects so far.
Much remains to be done, and those who wish to support this work financially please contact newbrighton@icrsp.org
The press release on the Sister Adorers follows.
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Only two weeks after a second church (English Martyrs) in Preston was given over to the care of the Institute of Christ the King Sovereign Priest, the Diocese of Lancaster and the Institute are pleased to announce that the Sisters Adorers of the Royal Heart of Jesus Christ Sovereign Priest, the female branch of the Institute, have accepted Bishop Michael Campbell’s invitation to establish a House in Preston in the Diocese of Lancaster. The arrival date for the contemplative (but not enclosed) Sisters has yet to be determined, but it is hoped that the Sisters will arrive as soon as possible to set up their first UK foundation at St Augustine’s Presbytery, Avenham, Preston.
The spiritual life of the Sisters will be an invigorating support to the life of the Church in Preston, and indeed the whole Diocese of Lancaster. The Sisters’ days will be centred around prayer - Holy Mass and the Divine Office in the extraordinary form, personal prayer and Eucharistic adoration in the evening, the Rosary, etc. Punctuating this rich life of prayer are periods of manual labour and intellectual training, including instruction in Gregorian Chant, Latin, Spirituality, Philosophy, and Theology, as well as the learning of crafts such as sewing, lace-making, and the care of liturgical vestments and altar linens.
The announcement today comes as yet a further ecclesial investment into central Preston and is the fruit of a close collaboration of the Bishop of Lancaster, Rt Rev Michael G Campbell OSA and the Prior General of the Institute of Christ the King Sovereign Priest, Monsignor Gilles Wach, over the last three years.
Bishop Campbell upon making this announcement commented: “It’s a great joy for me to have the Sisters Adorers come into the Diocese, because I think it’s a great gift, not only to have such a strong and vibrant praying presence at the heart of Preston, but especially for the young women in our Diocese to see that some young women still choose this vocation, and that it can be a joyful and beautiful way to live one’s life.”
Bishop Campbell said he anticipates “an exciting collaboration” between the Sisters and the Priests of the Institute as well as with Father John Millar, Parochial Administrator of St John XXIII, Preston in support of the mission of the Church in central Preston.
Bishop Campbell concluded: “We remain very grateful for the historic communities who have served us so well in the Diocese over many years, and yet we are also so grateful for the new life that the newer communities - like the Sisters Adorers - bring to our future life in God.”
Monsignor Gilles Wach added: “Following the beautiful and encouraging opening of a second Shrine in Preston, this invitation to our Sisters from the Bishop of Lancaster is another opportunity to continue the mission of the Institute of Christ the King within the Church. The daily prayer of the Sisters Adorers will be a great spiritual support towards the work of the Canons of the Institute of Christ the King Sovereign Priest in the UK, and will also benefit the Diocese of Lancaster. Their religious life, centred on Eucharistic Adoration and the Consecration to the Royal Heart of Jesus will bring more graces to Preston.”
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The Correctio and dissent against Humanae Vitae
As I noted in my last post, the Correctio Filialis has continued to stimulate a level of debate which, among other things, vindicates the supposition of the signatories that the debate would benefit from a document of this kind: something fairly long, fairly technical, hard-hitting, but respectful. We have confronted both sides of the debate on Amoris laetitia with views and documentation which invite and even oblige them to increase their undersatanding of the issues.
It is hard to know how this debate looks to hitherto uncommitted Catholics. What must be evident to them is that, following the 800,000-strong 'Filial Appeal' not to change the teaching, the 'dubia' of the four Cardinals, the the open letter of Profs Finnis and Grisez, the appeal to the Cardinals of the '45 Theologians', and so on, opposition to the liberalising agenda on Holy Communion and divorced and remarried Catholics is not going away but, if anything, rising to a cresecendo.
Furthermore, this opposition is being taken increasingly seriously at extremely high levels of the Church, and it seems to have been the Correction which has brought this about: perhaps by virtue of being the last straw on the camel's back. Increasinly weightly people are being wheeled out to criticise the Correction, such as Rocco Buttiglione and Mgr Fazio of Opus Dei. Even more siginficantly, without weighing in on the debate itself, both Cardinal Müller and Cardinal Parolin (the Secretary of State, commonly regarded as the most senior person in the Church after the Pope), have suggested that what is needed is debate: not, as one might have imagined, that what is needed is the ignoring, sidelining, or punishing of those giving voice to our concerns.
Some critics of the Correction, such as Austen Ivereigh, have compared it to the campaign against Humanae vitae by theologians wanting to allow the use of contraception, in 1968. The comparison is indeed an interesting one. One the one hand, the anti-HV campaign demonstrated how a small number of intellectuals can make a huge difference to the application of official policy in the Church, given certain conditions. One of the necessary conditions is wider sympathy; another is the incapacity of Rome after Vatican II to embark on the kind of crackdown which Pope St Pius X waged against modernists in 1910.
But here is a contrast. By issuing Humanae vitae, Pope Paul VI nailed the Church's colours to the mast. He made it clear not only that the prohibition on contraception was the policy, but that it was the unchangable teaching of the Church. His teaching was merely reiterating what the Church had always taught. Amoris laetitia is a very different document, and those worried about it are defending, not attacking, the Ordinary Magisterium. The more intelligent of Amoris' defenders realise that they must insist that this has indeed not been changed. This puts them in a bind.
You cannot be criticised, ultimately, for supporting the teaching of the Church. The worst that can be said about the substance of criticisms of Amoris, therefore, is that this criticism exagerates or misunderstands what it says. That being so, the argument inevitably leads to the same conclusion as the Correction itself: there should be a formal clarification.
This is why it is so interesting that Cardinals Müller and Parolin are calling for dialogue, which for them is a simply a polite way of asking for clarification. Indeed, a formal dialogue might even provide the necessary face-saving opportunities to make a clarification politically possible, perhaps under the next Pope. Those behind the liberalising agenda know, however, that any clarification means closing the gap between what Amoris appears to allow, and the previous teaching and practice of the Church, in favour of the latter.
The reason for this is that once you get a group of serious Catholic theologians into room to talk about it, everyone has to admit that neither teaching nor disciplinary practice is open to change. The teaching on the nature of the Blessed Sacrament and the Indissolubility of Marriage is part of the Deposit of Faith. The practice in Confession of not absolving unrepentent sinners is intrinsically related to its nature as established by Divine Law. The practice of refusing public sinners communion is also a matter of Divine Law, as reiterated famously by the Pontifical Commission for the Interpretation of Legislative Texts as recently as 2000.
Ok, does anyone disagree? Would anyone like to try the experiment? Then join with the signatories of the Correction and the Dubia Cardinals in begging Pope Francis to issue a authoritative clarificatiom.
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The Correctio on social media: some links
Stephen 'liars and hypocrites' Walford criticised the Correction in the National Catholic Reporter, on the basis of his habitual confusion between the categories of the disciplinary and dogmatic; I responded on LifeSiteNews, and after some Twitter debate, some more here.
Mgr Mariano Fazio, Opus Dei's Vicar General (effectively the 2nd in command) criticised it in an interview with a French newspaper on the grounds that it was disloyal to the Pope; I responded on LifeSiteNews.
The US-based theologian Massimo Faggioli criticised the Correction as part of a wider Traditionist campaign against Vatican II in International La Croix, following this up with a stream of tweets like this one:
This led to a storm of criticism on Twitter, and it appears Faggioli deleted that particular tweet. Basing himself on the ones which were left, the non-signatory blogging monk, Fr Hugh Somerville-Knapman, published an excellent response on the hermeneutic of rupture.
Dr Fastiggi and Dawn Eden Goldstein used an issue of translation of Amoris to undermine part of the argument of the Correction in Vatican Insider; Chris Ferrara responded very fully in The Remnant.
The same two again took took to Vatican Insider to criticise it by reference to the rules for dissident theologians contained in the Instruction Donum veritatis; I responded here and on Rorate Caeli. They replied in my combox and I have replied to that here.
The general question of whether theologians and others are allowed to express their concerns publicly is addressed in magisterial detail by the signatory, theologian Michael Sirilla, on One Peter Five, and in more general terms by the canonist Edward Peters.
Rocco Butiglione criticised the Correctio, also in Vatican Insider on the grounds that Amoris can be interepreted in line with the preceding teaching of the Church. The canonist Edward Peters, while 'neutral' on the Filial Correction itself, pointed out multiple errors in Buttiglione's understanding of relevant Canon law here. Another response, by the distinguished theologian and signatory Claudio Pierantoni, is in the works.
In the meantime support for the initiative has come from the Oxford academic Fr Andrew Pinsent, who explained why he signed the Correction to the Catholic Herald, along with the retired American Bishop Gracida.
Fr Ray Blake (1, 2, 3) and Fr John Hunwicke (1, 2, 3) each produced a series of posts supporting the Correction, notably on the climate of fear in the Church which is preventing many priests and others from adding their names (Fr Hunwicke is a signatory, Fr Blake is not).
In addition the contributions I have picked out, there has been a torrent of other supportive articles and posts on One Peter Five, Rorate Caeli, LifeSiteNews, and by Fr Hunwicke, and of course elsewhere.
The discussion has not been taking place solely in English, however. The Bologna professor and priest Don Alberto Strumia, a signatory to the Correction, gave an interview in its defence on September 30th in the Italian daily, Il Giornale, for example.
The German website Katholisches.info carries an article by the Italian historian and signatory, Robert de Mattei, in German.
I have spoken to or given email interiews with journalists in Hungary and Poland.
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Fastiggi & Goldstein reply: I respond
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A challenge for Fastiggi and Goldstein
You know you've had an influence when the Vatican Insider addresses you by name.
Roberto Fastiggi and Dawn Eden Goldstein write:
It seems that the case for the Amoris laetitia critics’ self-proclaimed “Filial Correction” (1) of Pope Francis is weakening. Dr. Joseph Shaw, one of the signers of the Correctio filialis, recently wrote: “It is not that we’re saying that the text of Amoris cannot be bent into some kind of orthodoxy. What we are saying is that it has become clear that orthodoxy is not what Pope Francis wants us to find there.” (2)
Shaw’s claim that Pope Francis doesn’t want orthodoxy, however, is based on subjective impressions derived from mostly non-authoritative statements of the Pope. This does not seem to be a very strong foundation for accusing the Roman Pontiff of promoting false teachings and heresies.
What interests me about this is less the attempt to suggest that the Correction's signatories are shifting their position--we haven't in the least, although we are getting used to our critics using calling us names and being economical with the truth--but the second paragraph I quote. For the information of Fastiggi and Goldstein, 'impressions' are always subjective, but they are our window onto the world. What we can determine about what what is going on, based--obviously--on what we can see and hear ('impressions'), is indeed that 'Pope Francis doesn’t want orthodoxy'.
And I would go further than what F & G say: our impression is not based 'mostly' on non-authoritative statements, but entirely upon non-authoritative statements by Pope Francis, plus his failures to speak. It should be obvious that it is impossible for the Supreme Pontiff to guide the Church away from the Deposit of Faith authoritatively, since his authority is given him to confirm the brethren in the Faith. What we find, indeed, is that Pope Francis has singled out modes of communication which cannot possibly be mistaken for authoritative statements, when he indicates the kind of interpretation he wishes people to have of Amoris laetitia. These include his remark in a press conference that Amoris makes a 'change'; a private letter to the Bishops of Buenos Aires; the printing of the guidlines drawn up by the Bishops of Malta in L'Ossovatore Romano; and most eloquent of all, his refusal to answer the Four Cardinals' Dubia.
It is not our impression only: it is the impression gained by many theologians and bishops who regard themselves as loyal to the Pope, who are taking the hints, the nods, and the winks, and are writing, and promulgating guidlines for their flocks, which are impossible to square with the constant practice and teaching of the Church, or indeed with Canon law as it currently exists.
My challenge to Fastiggi and Goldstein is a simple one. What would they do if they thought that the pope of the day were doing this: indicating non-authoritatively that bishops and ordinary Catholics should act and believe in ways contrary to the teaching of the Church? What would they regard as the correct response to the situation we believe we are actually facing?
This is clearly not an impossible situation. Even those with an exaggerated view of the authority of the Pope must surely admit, unless they have left common sense entirely behind, that it is theoretically possible for a Pope, who can after all teach non-infallibly, to say things about faith and morals, when not teaching, say things about faith and morals which are not correct. What should the Faithful, and particularly academics and pastors, do in this situation?
The answer which comes to mind, inspired by Canon 212, is that those who think that this is happening should make their concerns known to the proper authorities, without ruling out that they should make them known to their fellow Catholics. In light of Matthew 18:15, it makes sense to go public when private communications have had no effect.
What Fastiggi and Goldstein point to instead, is the passage in Donum veritatis which tells dissident theologians to talk to their superiors rather than to appeal to the mass media. F & G appear to imagine that this imposes silence on all educated Catholics whatever the situation might be. But Donum veritatis cannot be read in this way.
First, it speaks of theologians who reject the Ordinary Magisterium, not to those who wish to uphold it. Secondly, it speaks of theologians who have (or easily could have) dialogue with their superiors. It would be a very different matter for Donum veritatis to say that theologians should not publicly support the Magisterium, or for it to contradict Canon 212 by saying that lay Catholics in general should not make clear 'concerns' to their fellow Catholics, or indeed to contradict Matthew 18:15-17 about making problems public when private admonitions have failed. For DV to have said any of those things would, obviously, have been insane.
It is not the signatories of the Correction who are ignoring the Ordinary Magisterium: if it were not enough to cite Canon Law and Familiaris Consortio, we could cite canons and magisterial documents going back centuries, all the way, in fact, back to St Paul in 1 Corinthians 11:27, and beyond. It is this teaching, the teaching of the infallible Ordinary and Universal Magisterium, which Fastiggi and Goldstein do not want us to reiterate in this moment of crisis.
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'Do not correct your father in public': a response to Mgr Fazio of Opus Dei on the Correctio Filialis
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| The prophet Daniel, as a child, having saved the innocent Susanna from the accusations of the wicked Elders, condemns them to death. Dan 13 |
Today Diane Montagna publishes a fairly long interview with me on LifeSiteNews; here are some highlights. Read the whole thing there.
The “filial correction” has drawn considerable attention in both Catholic and secular media. Why did the authors and organizers of the correction go public with it? And why is it not a “display of disunity,” as the Argentinian Vicar General of Opus Dei suggests?
Those Catholics concerned about the direction of the debate about remarriage and Communion, and related issues, have made repeated attempts to express these concerns in ways which would not create a public impression of opposition to the person of the Pope. The ‘Filial Appeal’, signed by 800,000 people, was part of a debate called for by Pope Francis before he had composed Amoris. The letter of the ‘13 Cardinals’ and the ‘45 academics and pastors’ appeal to Cardinals’ were, alike, not intended to be public documents. Obviously, in this way these initiatives observed both the letter and the spirit of Matthew 18:15-17 on speaking first to one’s brother in private.
Can you point to a passage in Scripture, a Doctor or Father of the Church, or perhaps even a famous piece of Literature, that illustrates your point?
Both Testaments of Scripture are replete with examples of subordinates criticising superiors in public. The criticism of the leaders of Israel by prophets and priests, from the public humiliation of King Saul by Samuel, the denunciation of King Ahab by Elijah, and the attack on Herod the Tetrarch by St John the Baptist, are in general the criticism of official, and usually divinely sanctioned, authority, by persons who may have been inspired by God, but who lacked institutional standing. This pattern is taken to its logical extreme by the condemnation of the Elders by the prophet Daniel when only a child (Dan 13:45ff). Our Lord made the situation clear when, while eviscerating the Chief Priests, Scribes, and Pharisees, he acknowledged nonetheless that they held ‘the seat of Moses’, a position which meant that people should listen to them as speaking with authority, despite all their shortcomings (Matthew 23:2-3).
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Is there anything else you would like to add?
Something profoundly worrying about criticisms on the signatories of the Correction specifically for speaking out about problems which every informed Catholic already knows about, is the mindset it reveals, one focused not on the truth, but on appearances. It is strongly reminiscent of the mindset at work in abusive families, where children are taught to pretend things are all right, when they are not: certain topics are not to be broached, certain facts are not to be referred to. This attitude can be enforced not by the abusive parent directly, but by other family members who are trying to keep up appearances and hold the family together. It is nevertheless profoundly unhealthy, and indeed is linked to psychological disorders in the children.
We should fear any such attitude, however well-intentioned, invading the Church. If there are problems, we should talk about them, and not pretend they do not exist.
Read the whole thing there.
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Successful Mass in Romney Marsh Church
From the LMS
History was made in Kent when the Catholic Mass returned to a medieval church on Romney Marsh for only the third time since the Reformation.
On 23rd September the beautiful sound of Gregorian Chant could be heard across the Kent marshes as St Augustine’s in Snave hosted a Traditional Latin Mass.
Organised by the Latin Mass Society of England and Wales, this historic event attracted people from far and wide. Not for so many years has this little country church seen its pews packed full of Catholic worshippers.
Local Kent resident Marygold Turner from the Latin Mass Society who organised this popular event said “We are so very grateful to the Marshes Trust for allowing us to hold this wonderful Mass. It was very moving and the music was exceptional.”
Snave is one of a group of medieval churches built to serve very small communities on Romney Marsh in Kent. St Augustine’s, now redundant, is in the care of the Romney Marsh Historic Churches Trust.
Peter Anwyl-Harris, Chairman of the Trust, speaking after the Mass, thanked those involved with organising the event and extended an invitation to the Latin Mass Society to return to Snave next year.
The Latin Mass was celebrated by Mgr Anthony Conlon and the superb music which included Missa Trahe Me Post Te by the Renaissance composer Tomas Luis de Victoria was sung by local professional group The Victoria Consort.
The Latin Mass Society return to Kent on Saturday 7th October with a Pilgrimage to the ancient Carmelite priory at Aylesford.
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News on the Extraordinary Form in Bedford
Cross-posted from the LMS Bedford blog, about developments concerning the regular Sunday 8:30am Traditional Mass in the Church of Christ the King, Harrowden Road, Bedford MK42 0SP
Deo Gratias! Please do come to the Masses if you are within range of Bedford and if you aren’t please pray for us and consider supporting the FSSP’s apostolate in the UK.Support the work of the LMS by becoming an 'Anniversary Supporter'.
A few fallacies of the opponents of the Correctio
The other day I had a long exchange on Twitter with Stephen Walford, which was a frustrating experience, so I thought I'd set out in more detail a few of the things he and others don't get about the Correctio Filialis.
As I've noted before, Walford and others like say that Pope Francis has not changed doctrine, only practice. But with the same breath Walford appeals to Pope Francis' magisterial authority, and Catholics' obligations to believe, assent to, what he teaches, as applying to the new practice.
This suggests an incapacity to distinguish correctly between dogmatic and disciplinary acts. When I pointed out that 'assent' is something which only has relevance in relation to propositions, as opposed to commands (or questions, etc.), he still failed to see what difference it made.
It makes this difference: while Popes have the grace of office ('divine assistance') to help them make good disciplinary decisions (Walford gave the example of Pope St Pius X moving the age for First Communion), these are in a completely different category from dogmatic statements. They are assessed in relation to prudence; we don't ask if they are contained in the Deposit of Faith. That is why practice, including liturgy, can vary a fair amount from place to place and from time to time, whereas the Faith cannot. This is so even though what I mean by 'prudence' will take account of tradition and dogma, where these are relevant.
Walford needs the distinction, because he wants to say that giving Communion to public sinners is a 'practice', not a dogma. But having climbed up by it he kicks it away, claiming for a practice what is only available for a dogma: an obligation to assent. New practices may oblige us in some ways, obviously: we are now obliged to abstain from meat on Fridays in England and Wales, and weren't before 2009. Other disciplinary changes may apply to us without bringing in any obligations, such as Pius X's ruling on the earliest date for First Holy Communion. But while we should have respect for the bishops, councils, and Popes who make disciplinary decisions, and abide by them where applicable, there is absolutely no reason for us not to criticise them, or campaign for them to be changed. The present discipline on the Eucharistic Fast, for example, is ludicrous, and I and others have urged a change to it - while, obviously, observing it in the meantime. There is nothing disobedient about that.
If what is going on with Communion for the divorced and remarried were a matter of disciplinary change, we would expect a clear, legally effective statement to that effect from the Holy See, since the present discipline is a matter of law. We have seen nothing of the kind, and the Code of Canon Law still strictly prohibits the practice which, as far as it is possible to see, the Bishops of Buenos Aires and Malta want to apply. (I've just checked: yep, Canon 915 is still there.)
Another thing -- I'd say 'trick' but I think Walford is confused, not deceitful -- is the treatment of the Ordinary Magisterium. Walford points out that the Ordinary Magisterium is binding on Catholics, and can teach infallibly. These claims are true. Since Pope Francis has not issued the kind of formal document that would count as an act of the Extraordinary Magisterium, Walford suggests that he is teaching with the authority of the Ordinary Magisterium. Walford appears to think that the Ordinary Magisterium is anything the Pope says to change whatever the Pope wants to change, but this is not so.
First, if Walford is correct that the change at issue is disciplinary not dogmatic, the Pope does not need the Ordinary Magisterium. The Magisterium does not come into it. Disciplinary matters are laid out by reference to disciplinary / legislative authority, not teaching / magisterial authority. The Pope's authority to make disciplinary changes are in fact limited by law: though he can change the law, he must make the changes he wants to make through the law. If he refuses to change Canon 915, for example, priests are still bound by it however much he may, non-legislativly, tell them to act contrary to it. To obey the Supreme Legislator, the Pope, they must obey Canon 915.
Secondly, the Ordinary Magisterium, like the Extraordinary Magisterium, does not exist to change doctrine. Walford points out that it happens that Catholics become obliged to believe certain things, such as the Assumption, only when they are dogmatically defined. This is true, but they already believed things which implied the apparantly new doctrine. Christ gave the Church the Deposit of Faith, and everything binding about the Faith is contained in that.
Since we don't (indeed, can't) articulate to ourselves and then believe all the things which are implied by our existing beliefs, we can discover new things to believe which aren't exactly new, but implicit in our existing beliefs. I might not realise, for example, that 317 is a prime number, but its being a prime number is a logical consequence of other things I do believe. In the case of doctrine, it becomes an obligation to believe those implications of the Deposit of Faith which are drawn out authoritatively, from the Deposit of Faith, by the Church, by the Ordinary or Extraordinary Magisterium.
The Ordinary Magisterium can draw these things out without a General Council or an Ex Cathedra statement by the Pope. But for it to make sense to say that something has been taught by the Ordinary Magisterium, it has to be part of the Deposit of Faith. As Cardinal Pell said, you can't have 'doctrinal backflips'. That would suggest that the Deposit of Faith had changed. Or that the Truth was a liar.
Walford also claimed that you can't use the content of purportively authoritative doctrinal statements as part of the process of working out whether Catholics are obliged to believe them. Presumably, he imagines that only the outward form of pronouncements is important. It is strange indeed that we are having this discussion, because the present issue has arisen in the form is has precisely because Pope Francis has declined to use recognised, authoritative forms to make the assertions which he apparantly wants us to accept, if his endorsement of the Maltese and Buenos Aires guidlines, for example, is to be believed. Walford should postpone his championing of the outward form of dogamatic pronouncements until the time when he has some to show us.
Rather than go on about that, therefore, I will simply repeat that the Ordinary Magisterium is what the Church has always taught. An infallible use of the Ordinary Magisterium takes place when a Pope or Council reiterates what the Church has always taught, when, for example, it has been contradicted. It is not a tool to remake doctrine, and it cannot contradict itself. Popes cannot bind their successors in terms of discipline and law, but popes are certainly bound by their predecessors, and by the Doctors and Fathers, in terms of interpreting the Deposit of Faith. These are all, clearly, matters of the content of dogmatic statements.
Another issue is raised by Austen Ivereigh. Ivereigh likes to point out that not all the divorced and remarried are necessarily in a state of mortal sin, and that for this reason Pope St John Paul II allowed such as are living as 'brother and sister' to receive Communion. This is true, and opponents of the kind of practice advocated by the bishops of Malta and Buenos Aires should avoid saying either that all divorced and remarried Catholics are barred from Communion, or that priests should refuse Communion to those the priest judges to be in a state of mortal sin.
The discipline of the Church is different. Canon 915 says that those
'obstinately persevering in manifest grave sin are not to be admitted to holy communion.'
Those not known to be obstinately persevering in grave sin - i.e. those not doing so 'manifestly' - are not to be refused Communion. The discipline is helpful to public - manifest - grave sinners, and is fitting in terms of the nature of the Blessed Sacrament, becuase it prevents a sacrilege. But the reason they are refused and others are not is because of scandal to the congregation.
Ivereigh's suggestion is that what has changed a little in how divorced and remarried couples are treated (e.g. not insisting they live separately) could change some more. But although the argument of scandal may seem weak to modern eyes, it goes back to the discipline of the early Church and the words of St Paul. Here is the Pontifical Council for Legislative Texts, in the year 2000.
1. The prohibition found in the cited canon [915], by its nature, is derived from divine law and transcends the domain of positive ecclesiastical laws: the latter cannot introduce legislative changes which would oppose the doctrine of the Church. The scriptural text on which the ecclesial tradition has always relied is that of St. Paul: "This means that whoever eats the bread or drinks the cup of the Lord unworthily sins against the body and blood of the Lord. A man should examine himself first only then should he eat of the bread and drink of the cup. He who eats and drinks without recognizing the body eats and drinks a judgment on himself."
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