The Latin Mass Society of New Zealand

A Mission of Merciful Love – Sixth Reflection of Cardinal Burke

Sixth Reflection:
Let us continue to reflect on the Third Apparition, and on the Bishop’s request that St. Juan Diego present a sign.


Our Lord calls “blessed” those who have not seen and still believe. And yet, in His mercy, Our Lord accords us an abundance of signs of His love, so that we may grow in ever greater love for Him. The tilma upon which God miraculously imprinted the image of Our Lady for us, her children, is one such sign, a truly remarkable sign of His love.


Let us take a moment to examine the signs God has given to each of us. Have we allowed our souls to grow dulled and jaded by the myopia of materialism that pervades our society? Or do we believe that God shows signs of His Love for us each and every day?


Are we putting the Lord Our God to the test by demanding exact results according to our own, limited understanding? Or do we work to appreciate God’s grace according to our present station in life?
We should know and believe that, even if we are struggling to see the signs God has shown to us, we can always turn to the wonder and love that are available to us here and now in the miracle of the Sacraments through which God the Son Incarnate acts directly to sanctify us, to bestow immeasurably and unceasingly upon us His grace and life. He is offering His mercy right now in the sacramental encounter with Him in Confession. He is offering His very life – His Body, Blood, Soul, and Divinity – in the Holy
Eucharist.


Our Lady leads us to love ever more and more Her Divine Son. So, I implore you: as we continue in this novena of nine months, set aside more time to spend in adoration before the Most Blessed Sacrament, reposed in the tabernacle or exposed for us in the monstrance. The Sacred Host is the greatest sign of God’s love, which we have; may our love for Our Lord in the Most Blessed Sacrament grow livelier and stronger each and every day.


Let us pray…

https://novena.cardinalburke.com/novena/reflection-six

Let us pray.

In these early days of the novena, carry the events of the first apparition in your hearts as you pray the following each day:

‍O Virgin Mother of God, we fly to your protection and beg your intercession against the darkness and sin which ever more envelop the world and menace the Church. Your Son, Our Lord Jesus Christ, gave you to us as our mother as He died on the Cross for our salvation. So too, in 1531, when darkness and sin beset us, He sent you, as Our Lady of Guadalupe, on Tepeyac to lead us to Him Who alone is our light and our salvation.

Through your apparitions on Tepeyac and your abiding presence with us on the miraculous mantle of your messenger, Saint Juan Diego, millions of souls converted to faith in your Divine Son. Through this novena and our consecration to you, we humbly implore your intercession for our daily conversion of life to Him and the conversion of millions more who do not yet believe in Him. In our homes and in our nation, lead us to Him Who alone wins the victory over sin and darkness in us and in the world.

Unite our hearts to your Immaculate Heart so that they may find their true and lasting home in the Most Sacred Heart of Jesus. Ever guide us along the pilgrimage of life to our eternal home with Him. So may our hearts, one with yours, always trust in God’s promise of salvation, in His never-failing mercy toward all who turn to Him with a humble and contrite heart. Through this novena and our consecration to you, O Virgin of Guadalupe, lead all souls in America and throughout the world to your Divine Son in Whose name we pray. Amen.

https://novena.cardinalburke.com/novena/reflection-four

Introduction

Making the Nine-Month Novena to the Blessed Virgin Mary under her title of Our Lady of Guadalupe, entrusting ourselves to her guidance and protection and confiding to her intercession our many intentions for the Church and for the world, we rejoice in the perfect union of her Immaculate Heart with the Most Sacred Heart of her Divine Son, Our Lord and Savior.

As the Virgin Mother of God was totally for Christ from the very first moment of her conception, so we, following her example and seeking her intercession, desire to be more and more totally for Christ. We rejoice in the fulfillment of the prophecy of Isaiah regarding the Virginal Conception and Birth of the Savior: “Therefore the Lord himself will give you a sign. Behold, a virgin shall conceive and bear a son, and shall call his name Immanuel” (Isaiah 7, 14).

These words attained their fulfillment at the Annunciation. The Virgin Mary, with her “Fiat mihi secundum verbum tuum” (“Let it be done to me according to your word,” [Luke 1, 38]), became the Mother of God, the Theotokos, “God-Bearer” to the world. She exercised her mission of God-Bearer, in a most extraordinary way, on Tepeyac Hill from December 9th to 12th of 1531 by means of her apparitions to Saint Juan Diego and his uncle Juan Bernardino. Her exercise of the mission continues to our day through the miraculous imprint of her image on the mantle (tilma) of Saint Juan Diego which has been faithfully venerated in her “sacred little house” (Nican Mopohua, no. 26) from the time of her apparitions to the present day.

When, after his first visit with the Bishop, Juan Diego begged Our Lady to choose another more efficacious messenger, Our Lady responded to him:

Listen my youngest son, know for sure that I have no lack of servants, of messengers, to whom I can give the task of carrying my breath, my word, so that they carry out my will; but it is necessary that you, personally, go and plead, that by your intercession, my wish, my will, become a reality. (Nican Mopohua, nos. 58-59)

From Our Lady of Guadalupe, we, together with Saint Juan Diego, learn that we are called to become bearers of God, heralds of Christ, in the world. As bearers of God, we, like Saint Juan Diego, are servants of the Mother of God. Through the intercession of Our Lady of Guadalupe, may we become ever more her faithful servants, so that all of our brothers and sisters may know her as the Mother of God and may experience her unconditional maternal love for them, so that, through her maternal care, they may know, love, and serve her Divine Son.

I hope you will share this message with others.

Cardinal Raymond Burke

Introduction

As our first month of the Nine-Month Novena concludes and our second month begins, some of us may be experiencing the worst temptations from Satan to surrender and stop praying the Novena Prayer every day.

Throughout the days of the apparitions, Saint Juan Diego was subject to the temptations of Satan, who placed in him the doubt that he was worthy and capable of carrying out the directions and orders of the Heavenly Queen. After his first visit to the Bishop, he was convinced that only someone of higher social status could carry out Our Lady’s mission. In a rather eloquent way, he described his own lowliness to the Virgin Mother of God:

So I beg you, my Lady, my Queen, my little Girl, to have one of the nobles who are held in esteem, one who is known, respected, honored, have him carry on, take your venerable breath, your venerable word, so that he will be believed. Because I am really just a man from country, I’m the porter’s rope, I’m a backframe, just a tail, a wing; I myself need to be led, carried on someone’s back; there, where you sent me, it is not my place to go or to stay, my little Girl, my littlest Daughter, my Lady, my Girl. Please, excuse me, I will afflict your face, your heart; I will fall into your anger, your displeasure, my Lady Mistress (Nican Mopohua, nos. 54-56).

But the Mother of God, the Mother of Divine Grace, responded by confirming him as her messenger, assuring him that he, too, was called to carry out the mission of bringing God Incarnate to the world, to his brothers and sisters.

Our Lady of Guadalupe assured him that she has many upon whom to call for the mission of her messenger, but that Juan Diego has been called and, therefore, must trust that he can carryout the mission. She replies to him:

Listen my youngest son, know for sure that I have no lack of servants, of messengers, to whom I can give the task of carrying my breath, my word, so that they carry out my will; but it is necessary that you, personally, go and plead, that by your intercession, my wish, my will, become a reality. And I beg you, my youngest son, and I strictly order you, to go again tomorrow to see the Bishop. And in my name, make him know, make him hear my wish, my will, so that he will bring into being, he will build, my sacred house that I ask of him. And carefully tell him again how I, personally, the ever Virgin Holy Mary, I, who am the Mother of God, sent you as my messenger (Nican Mopohua, nos. 58-62).

In the battle for the truth, we must never give way to discouragement, which is always the first temptation of the devil. When we are tempted to be discouraged or to be defeated, let us recall the vision of the final victory of Christ’s Redemptive Incarnation, recounted in the Book of Revelation. In the vision, Satan is determined to destroy the “woman clothed with the sun” (Rv 12, 1) and her Son. But the Divine Son of Mary is “caught up to God and to his throne” (Rv 12, 5). Thus, He brings his victory over sin and death to its fullness. In fact, the image of the Virgin of Guadalupe which God left for us on the tilma (mantle) of Saint Juan Diego is the “woman clothed with the sun” who carries in her womb the Savior of the world.

Our Lady’s motherly words to Saint Juan Diego speak to us, too, as they reflect a fundamental truth of the faith: Christ’s dwelling with us in His holy Church, the Indwelling of the Holy Spirit in our souls, enables even the weakest person to carry out God’s will with heroic virtue. Only with the aid of God’s grace, through the intercession of Our Lady, Mediatrix of All Graces, will we persevere in this Novena and Consecration.

Cardinal Burke

https://novena.cardinalburke.com/novena/reflection-three-april-12-2024


During the first apparition to St. Juan Diego, Mary introduced herself as the Virgin
Mother of God and our mother.


These words are as comforting and inspiring today as they were nearly 500 years ago:
“… I am honored to be your compassionate mother, yours and that of all the people that
live together in this land, and also of all the other various lineages of men; those who
love me, those who cry to me, those who seek me, those who trust in me.”

As Catholics, we say that Mary is our Mother a great deal. We call her our Blessed
Mother – enough, perhaps, that we might sometimes lose sight of what an
extraordinary thing it is that we are saying. Mary, the ever-Virgin Mother of God, is our
mother: take a moment today to reflect as deeply as you are able on the beautiful
implications of this statement.


Know in your heart that she is your mother. Know beyond doubt that her maternal care
for you is real. Recognize that she wants what is best for you—and that she desires
nothing more than to bring you in closer relationship with her Divine Son, who,
through her Divine Maternity, has become our Brother. See that it is a sign of the
unfathomable depths of God’s love for us, that He has sent Mary to us in this role, as
mother and Mediatrix of Grace.


Throughout these coming days, make it an express point to ask for Mary’s intercession
to obtain for you the good and holy things you desire, so that what you desire may
conform ever more closely to God’s plan for you.
Let us pray:

Let us pray.

In these early days of the novena, carry the events of the first apparition in your hearts as you pray the following each day:

‍O Virgin Mother of God, we fly to your protection and beg your intercession against the darkness and sin which ever more envelop the world and menace the Church. Your Son, Our Lord Jesus Christ, gave you to us as our mother as He died on the Cross for our salvation. So too, in 1531, when darkness and sin beset us, He sent you, as Our Lady of Guadalupe, on Tepeyac to lead us to Him Who alone is our light and our salvation.

Through your apparitions on Tepeyac and your abiding presence with us on the miraculous mantle of your messenger, Saint Juan Diego, millions of souls converted to faith in your Divine Son. Through this novena and our consecration to you, we humbly implore your intercession for our daily conversion of life to Him and the conversion of millions more who do not yet believe in Him. In our homes and in our nation, lead us to Him Who alone wins the victory over sin and darkness in us and in the world.

Unite our hearts to your Immaculate Heart so that they may find their true and lasting home in the Most Sacred Heart of Jesus. Ever guide us along the pilgrimage of life to our eternal home with Him. So may our hearts, one with yours, always trust in God’s promise of salvation, in His never-failing mercy toward all who turn to Him with a humble and contrite heart. Through this novena and our consecration to you, O Virgin of Guadalupe, lead all souls in America and throughout the world to your Divine Son in Whose name we pray. Amen.

Cardinal Burke:

When Juan Diego opened his tilma and roses poured out, a miracle was set into motion.

The miracle continues with our participation in this historic prayer event to Our Lady. Join the world in prayer.Today We Begin The Nine-Month Novena To Our Lady Of GuadalupeThe first lesson which Our Lady of Guadalupe teaches us to equip us for today’s grave crisis is the inseparable unity of truth and love. We cannot truly love another person while also disregarding or betraying the truth which should inform every relationship.

The fundamental approach to the crisis of the family, of society, and of the Church is the knowledge of truth and the practice of it with love.You can expect another email from me on March 24.Invoking God’s blessing upon you and your home, while confiding your intentions to the intercession of Our Lady of Guadalupe and Saint Juan Diego,

I remain Yours in the Sacred Heart of Jesus and the Immaculate Heart of Mary, and in the Purest Heart of Saint Joseph,

Raymond Leo Cardinal BurkeIntroductionOur Lady of Guadalupe first appeared to Saint Juan Diego just before dawn on a Saturday morning, December 9, 1531.

Although the home of Juan Diego was in Cuauhtitlán, his spiritual home was Tlatelolco, the place of his baptism and of his ongoing instruction in the Catholic faith.

Our Lady favored with her apparition and chose as her messenger a humble Christian who was seeking to deepen his knowledge of the faith through instruction from the priest whom he identifies as an image of Christ alive for us in the Church.When Our Lady began to speak with him, she immediately declared the truth of her being, of her relationship with God as Mother of God the Son Incarnate, and of her relationship with Juan Diego, as with all Christians. She declared:

  • Know, know for sure my dearest and youngest son, that I am truly the ever perfect Holy Virgin Mary,
  • who has the honor to be Mother of the one true God for whom we all live, the Creator of people,
  • the Lord of all around us and of what is close to us, the Lord of Heaven, the Lord of Earth (Nican Mopohua, no. 26).

What is primary for Our Lady in her relationship with Juan Diego and in his collaboration as her messenger is the truth that she is the Virgin Mother of God the Son Incarnate Who is the King of Heaven and Earth and Who alone is our salvation.The first lesson which Our Lady of Guadalupe teaches us to equip us for today’s grave crisis is the inseparable unity of truth and love. We cannot truly love another person while also disregarding or betraying the truth which should inform every relationship.

The fundamental approach to the crisis of the family, of society, and of the Church is the knowledge of truth and the practice of it with love.Please find the remainder of this first reflection in the short video:

https://novena.cardinalburke.com/novena/reflection-one#reflection-one

 

Reflection One

https://novena.cardinalburke.com/

I’m calling on every Catholic in America to return to Our Lady and join in prayer.
– RAYMOND LEO CARDINAL BURKE

Prayer of the Nine-Month Novena to Our Lady of Guadalupe

To be prayed daily throughout the nine-month novena from March 12 to December 12, 2024:

‍O Virgin Mother of God, we fly to your protection and beg your intercession against the darkness and sin which ever more envelope the world and menace the Church. Your Son, Our Lord Jesus Christ, gave you to us as our mother as He died on the Cross for our salvation. So too, in 1531, when darkness and sin beset us, He sent you, as Our Lady of Guadalupe, on Tepayac to lead us to Him Who alone is our light and our salvation.

Through your apparitions on Tepayac and your abiding presence with us on the miraculous mantle of your messenger, Saint Juan Diego, millions of souls converted to faith in your Divine Son. Through this novena and our consecration to you, we humbly implore your intercession for our daily conversion of life to Him and the conversion of millions more who do not yet believe in Him. In our homes and in our nation, lead us to Him Who alone wins the victory over sin and darkness in us and in the world.

Unite our hearts to your Immaculate Heart so that they may find their true and lasting home in the Most Sacred Heart of Jesus. Ever guide us along the pilgrimage of life to our eternal home with Him. So may our hearts, one with yours, always trust in God’s promise of salvation, in His never failing mercy toward all who turn to Him with a humble and contrite heart. Through this novena and our consecration to you, O Virgin of Guadalupe, lead all souls in America and throughout the world to your Divine Son in Whose name we pray. Amen.

Raymond Leo Cardinal Burke

JOIN THE WORLD IN PRAYER •

SPIRITUAL NOURISHMENT
EVERY MONTH

Each month, you’ll receive emails from His Eminence with encouragement and spiritual direction along the journey of this novena, leading up to the feast of Our Lady of Guadalupe.

In a world grappling with great disease, a war rages on in Europe. After years of truce, a new invasion of Palestine threatens to unsettle the Middle East. Theological debates are politicized and lead millions of believers to abandon the faith.

A bishop writes: unless the hand of God intervenes directly, all will be lost.

The year is 1531.

On the outskirts of Mexico City, the Virgin Mary appears to a simple indigenous man and makes a humble request.

A continent is converted and the course of history is changed forever.

YOU ARE PART OF THE STORY.

It was during an age much like our own when Our Lady first appeared to Saint Juan Diego some 500 years ago. Again, we are contending with disease, war, and deep spiritual confusion. Again, many poor souls are tempted to fear that all hope is lost.

But Our Lord has not called us to fear. No matter the darkness of our age, men and women of faith are not without the truth and love of Christ, nor the faithful care of His mother. Through Saint Juan Diego’s humble and courageous cooperation with grace, Our Lady’s intercession transformed the world and brought millions of souls to Christ. It is this same maternal care and protection that we seek today—a care and protection that she will grant us, should we earnestly ask for it.

Our Lady has not forgotten her children: her care for us is as strong today as it was 500 years ago.

There is real, miraculous, and transformative peace in the protection of Mary’s Mantle. To this end, Cardinal Burke is calling upon all Catholics to join him in a significant Novena seeking Our Lady’s intercession. Those who sign up to accompany the Cardinal in this urgent effort can expect short video reflections from His Eminence each month, in addition to regular written reflections and prayers.

JOIN THE MOVEMENT

 

THE MIRACLE IS STILL HAPPENING.

When Juan Diego opened his tilma and roses poured out, a miracle was set into motion. The miracle continues with our participation in this historic prayer event to Our Lady. Join the world in prayer.

 

 
WATCH THE CARDINAL’S MESSAGE
I’m calling on every Catholic in America [and the world] to return to Our Lady and join in prayer.
– RAYMOND LEO CARDINAL BURKE

JOIN THE WORLD IN PRAYER •

SPIRITUAL NOURISHMENT
EVERY MONTH

Each month, you’ll receive emails from His Eminence with encouragement and spiritual direction along the journey of this novena, leading up to the feast of Our Lady of Guadalupe.

In a world grappling with great disease, a war rages on in Europe. After years of truce, a new invasion of Palestine threatens to unsettle the Middle East. Theological debates are politicized and lead millions of believers to abandon the faith.

A bishop writes: unless the hand of God intervenes directly, all will be lost.

The year is 1531.

On the outskirts of Mexico City, the Virgin Mary appears to a simple indigenous man and makes a humble request.

A continent is converted and the course of history is changed forever.

YOU ARE PART OF THE STORY.

It was during an age much like our own when Our Lady first appeared to Saint Juan Diego some 500 years ago. Again, we are contending with disease, war, and deep spiritual confusion. Again, many poor souls are tempted to fear that all hope is lost.

But Our Lord has not called us to fear. No matter the darkness of our age, men and women of faith are not without the truth and love of Christ, nor the faithful care of His mother. Through Saint Juan Diego’s humble and courageous cooperation with grace, Our Lady’s intercession transformed the world and brought millions of souls to Christ. It is this same maternal care and protection that we seek today—a care and protection that she will grant us, should we earnestly ask for it.

Our Lady has not forgotten her children: her care for us is as strong today as it was 500 years ago.

There is real, miraculous, and transformative peace in the protection of Mary’s Mantle. To this end, Cardinal Burke is calling upon all Catholics to join him in a significant Novena seeking Our Lady’s intercession. Those who sign up to accompany the Cardinal in this urgent effort can expect short video reflections from His Eminence each month, in addition to regular written reflections and prayers.

JOIN THE MOVEMENT

 

THE MIRACLE IS STILL HAPPENING.

When Juan Diego opened his tilma and roses poured out, a miracle was set into motion. The miracle continues with our participation in this historic prayer event to Our Lady. Join the world in prayer.

JOIN THE MOVEMENT
© 2024 All Rights Reserved.

Discipline and Doctrine: Law in the Service of Truth and Love

The Role of Canon Law

In the period immediately preceding the Second Vatican Ecumenical Council and, even more so, in the post-Conciliar period, the Church’s canonical discipline was called into question at its very foundations. The crisis of canon law had its origin in the same philosophical presuppositions which were inspiring a moral and cultural revolution in which the natural law, the moral ethos of individual life and life in society, was questioned in favor of an historical approach in which the nature of man and nature itself no longer enjoyed any substantial identity but only a changing, and sometimes naively-considered progressive, identity.

Within the Church, the reform of the 1917 Code of Canon Law, announced by Pope Saint John XXIII, a reform which did not begin in earnest until some 10 years later and then slowly progressed during the last years of the Pontificate of Pope Saint Paul VI and the first years of the Pontificate of Pope Saint John Paul II, seemed to question the need of canonical discipline and opened a forum for certain theologians and canonists to question the very foundations of law in the Church. The so-called “Spirit of Vatican II,” which was a political movement divorced from the perennial teaching and discipline of the Church, exacerbated the situation greatly. After a period of intense labors and heated discussions, Pope Saint John Paul II promulgated the revised Code of Canon Law on January 25, 1983, some twenty-four years after it had been announced.

During the lengthy pontificate of Pope Saint John Paul II, great progress was made in renewing the respect for canonical discipline which, as he explained in promulgating the 1983 Code, has its earliest roots in the outpouring of the Holy Spirit into the hearts of men from the glorious pierced Heart of Jesus.[1]

In promulgating the Code of Canon Law, Pope John Paul II recalled the essential service of canonical discipline to the holiness of life, the renewed life in Christ, which the Second Vatican Ecumenical Council wished to foster. He wrote:

I must recognize that this Code derives from one and the same intention, the renewal of Christian living. From such an intention, in fact, the entire work of the council drew its norms and its direction.[2]

These words point to the essential service of canon law in the work of a new evangelization, that is, the living of our life in Christ with the engagement and energy of the first disciples. Canonical discipline is directed to the pursuit, at all times, of holiness of life.

The saintly Pontiff then described the nature of canon law, indicating its organic development from God’s first covenant with His holy people. He recalled “the distant patrimony of law contained in the books of the Old and New Testament from which is derived the whole juridical-legislative tradition of the Church, as from its first source.”[3] In particular, he reminded the Church how Christ Himself, in the Sermon on the Mount, declared that he had not come to abolish the law but to bring it to completion, teaching us that it is, in fact, the discipline of the law which opens the way to freedom in loving God and our neighbor.[4] He observed: “Thus the writings of the New Testament enable us to understand even better the importance of discipline and make us see better how it is more closely connected with the saving character of the evangelical message itself.”[5]

The labors of Pope Saint John Paul II have borne remarkable fruit for the restoration of the good order of ecclesial life which is the irreplaceable condition for the growth in holiness of life. As a canonist, I note, in various parts of the ecclesial world, more and more initiatives, perhaps small but nonetheless strong, to foster the knowledge and practice of the Church’s discipline, in accord with the true post-Conciliar reform, that is, in continuity with the perennial discipline of the Church.

Today, we are sadly witnessing a return to the turmoil of the post-Conciliar period. In the past few years, law and even doctrine itself have been repeatedly called into question as a deterrent to the effective pastoral care of the faithful. Much of the turmoil is associated with a certain populist rhetoric about the Church, including her discipline.

New canonical legislation has also been promulgated which is clearly outside of the canonical tradition and, in a confused manner, calls into question that tradition as it has faithfully served the truth of the faith with love. I refer, for example, to legislative acts touching upon the delicate process of the declaration of nullity of marriage which, in turn, touches upon the very foundation of our life in the Church and in society: marriage and the family.

Given the situation in which the Church finds herself, it seems especially important that we be able to give an account of the irreplaceable service of the law in the Church, as also in society. It is especially important that we be able to recognize and correct rhetoric which is confusing and even leading into error a good number of the faithful.

To that end, I address the essential and irreplaceable relationship of doctrine and law with the pastoral life of the Church, that is, with the daily reality of Christian living. First, I will address the pervasive populist rhetoric about the Church and her institutions. Then, I will present a key teaching in the matter, namely the address to the Roman Rota of Pope Saint John Paul II on January 18, 1990.

Populist Rhetoric Regarding the Church

Over the past few years, certain words, for example, “pastoral,” “mercy,” “listening,” “discernment,” “accompaniment,” and “integration” have been applied to the Church in a kind of magical way, that is, without clear definition but as the slogans of an ideology replacing what is irreplaceable for us: the constant doctrine and discipline of the Church.

Some of the words, like “pastoral,” “mercy,” “listening,” and “discernment” have a place in the doctrinal and disciplinary tradition of the Church, but they are now being used with a new meaning and without reference to the Tradition. For instance, pastoral care is now regularly contrasted with concern for the doctrine, which must be its foundation. The concern for doctrine and discipline is characterized as pharisaical, as wishing to respond coldly or even violently to the faithful who find themselves in an irregular situation morally and canonically. In this errant view, mercy is opposed to justice, listening is opposed to teaching, and discernment is opposed to judgment.

Other words are secular in origin, for example, “accompaniment” and “integration,” and are used without grounding them in the truth of the faith or in the objective reality of our life in the Church. For instance, integration is divorced from communion which is the only foundation of participation in the life of Christ in the Church.

These terms are frequently used in a worldly or political sense, guided by a view of nature and reality which is constantly changing. The perspective of eternal life is eclipsed in favor of a kind of popular view of the Church in which all should feel “at home,” even if their daily living is an open contradiction to the truth and love of Christ. In any case, the use of any of these terms must be firmly grounded in the truth, together with its traditional expression of our incorporation into Christ’s Mystical Body by one faith, one sacramental life, and one discipline or governance.

The matter is complicated because the rhetoric is often attached to language used by Pope Francis in a colloquial manner, whether during interviews given on airplanes or to news outlets, or in spontaneous remarks to various groups. Such being the case, when one places the terms in question within the proper context of the teaching and practice of the Church, he may be accused of speaking against the Holy Father. As a result, one is tempted to remain silent or to try to explain doctrinally a language which confuses or even contradicts doctrine.

The way in which I have come to understand the duty to correct a populist rhetoric about the Church is to distinguish, as the Church has always done, the words of the man who is Pope from the words of the Pope as Vicar of Christ. In the Middle Ages, the Church spoke of the two bodies of the Pope: the body of the man and the body of the Vicar of Christ. In fact, the traditional Papal vesture, especially the red mozzetta with the stole depicting the Apostles Saints Peter and Paul, visibly represents the true body of the Vicar of Christ when he is setting forth the teaching of the Church.

Pope Francis has chosen to speak often in his first body, the body of the man who is Pope. In fact, even in documents which, in the past, have represented more solemn teaching, he states clearly that he is not offering magisterial teaching but his own thinking. But those who are accustomed to a different manner of Papal speaking want to make his every statement somehow part of the Magisterium. To do so is contrary to reason and to what the Church has always understood.

Making the distinction between the two types of discourse of the Roman Pontiff is, in no way, disrespectful of the Petrine office. Much less, does it constitute enmity of Pope Francis. In fact, on the contrary, it shows ultimate respect for the Petrine office and for the man to whom Our Lord has entrusted it. Without the distinction, one would easily lose respect for the Papacy or be led to think that, if he does not agree with the personal opinions of the man who is the Roman Pontiff, then he must break communion with the Church.

In any case, the more that such rhetoric is used without a corrective, that is, without relating the language to the constant teaching and practice of the Church, the more confusion enters into the life of the Church. Canonists have a particular responsibility to make clear what the doctrine and corresponding discipline of the Church is. For that reason, in particular, I judged it important to clarify the purpose of Canon Law.

The Intrinsic Connection between Canonical Discipline and Pastoral Practice

In his 1990 Address to the Roman Rota (the Pope’s ordinary court of appeal), Pope Saint John Paul II describes theinseparability of sound pastoral practice and canonical discipline:

The juridical and the pastoral dimensions are united inseparably in the Church, pilgrim on this earth. Above all, they are in harmony because of their common goal – the salvation of souls. But there is more. In effect, juridical-canonical activity is pastoral by its very nature. It constitutes a special participation in the mission of Christ, the shepherd (pastore), and consists in bringing into reality the order of intra-ecclesial justice willed by Christ himself. Pastoral work, in its turn, while extending far beyond juridical aspects alone, always includes a dimension of justice. In fact, it would be impossible to lead souls toward the kingdom of heaven without that minimum of love and prudence that is found in the commitment to seeing to it that the law and the rights of all in the Church are observed faithfully.[6]

As Pope John Paul II makes clear, it is impossible to speak of exercising the virtue of love within the Church, if we do not practice the virtue of justice which is the minimum required for a relationship of love.

The saintly Pontiff then confronts directly the pronounced tendency at the time, which has strongly returned in our time, to put in opposition pastoral concerns and juridical or disciplinary requirements. He underlines the insidious nature of such an opposition for the life of the Church:

It follows from this that any opposition between the pastoral and the juridical dimensions is deceptive. It is not true that, to be more pastoral, the law should become less juridical. Surely, the very many expressions of that flexibility that have always marked canon law, precisely for pastoral reasons, must be kept in mind and applied. But the demands of justice must be respected also; they may be superseded because of that flexibility, but never denied. In the Church, true justice, enlivened by charity and tempered by equity, always merits the descriptive adjective pastoral. There can be no exercise of pastoral charity that does not take account, first of all, of pastoral justice.[7]

The clear instruction of Pope Saint John Paul II is most timely in the present growing crisis regarding Church discipline. It expresses what has been the constant teaching and practice of the Church regarding mercy and justice, pastoral care and disciplinary integrity.

In Service of Justice in Love

It is my hope that this small reflection is of some assistance to you in understanding the actual state of canon law in the Church. In a time of crisis, both within the Church and in civil society, it is essential that our service of justice be firmly rooted in the truth of our life in Christ in the Church, Who is the Good Shepherd teaching, sanctifying, and disciplining us in the Church. There is, therefore, no aspect of the perennial discipline of the Church which can be overlooked or even contradicted without compromising the integrity of the pastoral care exercised in the person of Christ, Head and Shepherd of the flock in every time and place.

Through the merits of Christ the Judge of the Living and of the Dead and through the intercession of the Blessed Virgin Mary, His Mother and the Mirror of His Justice, may each of us remain faithful and steadfast in serving the justice which is the minimal but irreplaceable condition of the love of God and of our neighbor.

Raymond Leo Cardinal Burke

[1] See Canon Law Society of America, Code of Canon Law: Latin-English Edition, New English Translation, Washington, DC: Canon Law Society of America, 1998, p. xxvii. [Hereafter, CCL-1983].

[2] CCL-1983, p. xxviii.

[3] CCL-1983, p. xxix.

[4] Cf. Mt 5:17–20.

[5] CCL-1983, p. xxix.

[6] Papal Allocutions to the Roman Rota 1939-2011, ed. William H. Woestman (Ottawa: Faculty of Canon Law, Saint Paul University, 2011), pp. 210–211, no. 4. [Hereafter, Allocutions].

[7] Allocutions, p. 211, no. 4.

https://www.cardinalburke.com/presentations/discipline-and-doctrine?fbclid=IwAR0du9WSsd5_RYAQ2YBtGkudbG_NWAOjM88KMQEGzKZ-1EdVuncqis4b1tg

LATIN MASS SOCIETY

Wednesday, September 28, 2016

‘Declaration of fidelity to the Church’s unchangable teaching on marriage’

IMG_5198
Cardinal Burke with the LMS last year. Photos: Daniel Blackman

You can join Cardinals Burke and Caffara, Bishop Athanasius Schneider and many others in signing a detailed declaration on the teaching of the Church on marriage, divorce, and related matters here. Although it makes for a long read, I do encourage people to sign it.

It is being promoted by the people who did the ‘filial appeal’ before the last Synod on the Family.

It is a magnificent piece of work. Each of 27 paragraphs about a particular issue is supported by several quotations from magisterial documents: Pope St John Paul II, Pius XI and XII, instructions from the Congregation for the Doctrine of the Faith, and so on. They provide irrefutable proof of the solidity of the traditional understanding of the teaching and practice of the Church, and the necessity of the practice in light of the teaching, with crystal clear condemnations of many of the proposals floating about today. It thus makes for a very informative teaching document in itself.

Not being a specialist in this material I didn’t know all of these documents before now. Particularly interesting to me were the quotations not only from Pope St John Paul II’s Veritatis splendor, but his 1984 Reconciliatio et paenitentia, and the extremely helpful Declaration from the Pontifical Council for Legislative Texts, Communion of faithful who are divorced and remarried. This last is not exactly ancient history: it dates from the year 2000! You’ll find it on the Vatican website here.

See what that one says about Catholics whose lives give public scandal even after they have repented and had sacramental absolution: couples in illicit unions who have undertaken to live as ‘brother and sister’, since they cannot separate:

Those faithful who are divorced and remarried would not be considered to be within the situation of serious habitual sin who would not be able, for serious motives—such as, for example, the upbringing of the children—‘to satisfy the obligation of separation, assuming the task of living in full continence, that is, abstaining from the acts proper to spouses’ (Familiaris consortio, n. 84), and who on the basis of that intention have received the sacrament of Penance. Given that the fact that these faithful are not living more uxorio [as man and wife] is per se occult [i.e., since they are sharing a house so people will assume they are still living as man and wife], while their condition as persons who are divorced and remarried is per se manifest [i.e. it is a public fact that they are not married to each other], they will be able to receive Eucharistic Communion only remoto scandalo [in such a way as won’t cause scandal, e.g. privately]…. In those situations, however, in which these precautionary measures have not had their effect or in which they were not possible, the minister of Communion must refuse to distribute it to those who are publicly unworthy. They are to do this with extreme charity, and are to look for the opportune moment to explain the reasons that required the refusal. They must, however, do this with firmness, conscious of the value that such signs of strength have for the good of the Church and of souls…. Bearing in mind the nature of the above-cited norm (cfr. n. 1), no ecclesiastical authority may dispense the minister of Holy Communion from this obligation in any case, nor may he emanate directives that contradict it.

Pontifical Council for Legislative Texts (2000): Communion of faithful who are divorced and remarried, nn. 1-4.
I know from my work on the Position Papers that the doctrinal and policy confusion on the liturgy since the Council has led to official documents in tension with each other and with what actually happens on the ground. What is being proposed as a ‘pastoral solution’ to the problem of the divorced and remarried would, if officially endorsed, take us into new territory of self-contradiction and incoherence. If the hierarchy can perform a reverse ferret on this topic, no one is going to have any reason to believe them ever again about anything.
Some, of course, would see that as an advantage. Other people would see it as impossible. But it is not impossible: the hierarchy, even the Holy Father, are not miraculously prevented from putting their names to misleading, imprudent, or indeed erroneous documents. What is impossible is that error should be required of Catholics as a matter of belief: or rather, while it is perfectly possible that religious superiors should demand assent to error, and this has happened many, many times in the history of the Church, it is impossible that such assent be a genuine moral obligation.
 
Among other forms of preparation we need to undertake for the next stages of the current crisis, we all need to bone up, in accordance with our abilities, on what the constant teaching of the Church is. This document will help us do that.
Support the work of the LMS by becoming an ‘Anniversary Supporter‘.

IMG_9779

 https://www.flickr.com/photos/134575086@N05/28523638582/in/album-72157670792374721/

IMG_9611

IMG_9714
IMG_9744
IMG_9746

Juventutem attended World Youth Day in Krakow with 500 young adults from 12 different countries who were accompanied by six bishops and 20 clergy.  Bishop Athanasius Schneider accompanied Juventutem and led the catechesis.

Photos are available for viewing or for order from the International Juventutem site:

Order prints|See photo book

August 02, 2016
P1040275.JPGP1040277.JPGP1040278.JPGP1040279.JPGP1040280.JPG
P1040281.JPGP1040282.JPGP1040283.JPGP1040284.JPGP1040285.JPG
P1040286.JPG

Become one of a million Catholics praying the Rosary on the 1st of each month to……

StormHeavenWithPrayer-1026x233.jpg

Convocation to all soldiers of Christ!

During this Holy Year of Mercy, let us join Cardinal Burke in a spiritual crusade to storm Heaven with prayers to dispel confusion and:

  •  bring Hope to souls and minds throughout America and the world;
  •  provide spiritual support in the struggle against the temptations of discouragement;
  •  to protect our families and our Faith;
  •  to stop the advance of evil in our society;
  •  and to flood souls with Grace and Light and Truth.

JoinNow-200x60.png

To achieve this, we are:

  1. Enlisting faithful Catholics throughout the USA and the world in Operation ‘Storm Heaven’: a campaign to pray one Rosary on the 1st of each month in union with the Holy Mass and Rosary that Cardinal Burke will celebrate for the intentions listed;
  2. Forming a spiritual army of ‘Rosary Warriors’ to besiege Heaven with prayer, and to spread the Light of Truth throughout America and the world;
  3. Rallying and uniting faithful Catholics into a united voice to beseech Our Lord Jesus Christ, the Blessed Virgin Mary, and all the angels and saints to hear our prayers and to come to our aid.

As you unite your rosary with the Holy Mass celebrated by Cardinal Burke in Rome and the rosary he will pray on the first of each month, you will also be uniting your prayers and your intentions to every ‘Rosary Warrior’ in the world.

CardinalRaymondBurkeMass.jpg

Priest-Pledge-300x60.png

Each Mass and rosary is offered to obtain from God through the intercession of the Blessed Virgin Mary, the following graces and for the following intentions:

  • For Holy Mother Church: that Our Lord guide the Pope, the bishops and all members of the clergy to be holy in all things, faithful shepherds, beacons of Truth, and defenders of Good;
  • May all confusion be dispelled from the hearts and minds of all people and may the Light of Truth shine in them;
  • For our families and the family institution that is being so attacked in our world;
  • For the conversion of all sinners to the True Faith;
  • For the salvation of my soul, the souls of my loved ones, and the souls of all;
  • For the sanctification of each and every Catholic, especially for my personal sanctification. May I live holy every moment of every day of my life. May I be a true follower of Jesus Christ in all things;
  • To make each and every one of us a faithful soldier of Christ in the struggle against the world, the flesh and the devil;
  • To obtain the graces necessary to stop abortion, stop the onslaught of the homosexual revolution, to overturn legalized same-sex marriage, to stop the spread of physician-assisted suicide and euthanasia, and to stop the culture of death in all its forms and establish the Culture of Life in all souls, in all minds and in all hearts;
  • For our beloved Nation and for every nation on earth;
  • For all the personal intentions that have been submitted to ‘Operation Storm Heaven’

JoinNow-200x60.png

Each month, you will be able to include your own personal intentions. These intentions will be placed on the altar in Rome during the Mass celebrated by Cardinal Burke and included in his rosary. Your intentions will also be included in every rosary recited by our Rosary Warriors.

 

Four simple steps will help us to enlist one million Catholics to pray the Rosary in union with Cardinal Burke on the 1st of each month:

Step 1: Enroll as a ‘Rosary Warrior’ and pledge to pray one Rosary on the 1st of each month;

Step 2: Send your personal intentions to be included in the Mass in Rome and in all of the rosaries said throughout the world (all personal intentions will be kept confidential and will not be disclosed);

Step 3: Support Operation Storm Heaven’ with your generous donation to help enlist 1,000,000 Rosary Warriors to barrage Heaven with prayers;

Step 4: Spread the word and encourage your family members, friends and fellow Catholics to enlist in Operation ‘Storm Heaven’.

Priest-Pledge-300x60.png

We need “prayer that storms the heavens for justice and mercy, prayer that cleanses our hearts and souls.”
Only in this way “will the culture of death that surrounds us today be replaced with a Culture of Life.”
~ United States Catholic Bishops Conference’s Pastoral Plan for Pro-Life Activities

 

Become a ‘Rosary Warrior’ and join Cardinal Burke to Storm Heaven’ with prayer!

JoinNow-200x60.png

http://www.catholicaction.org/take_heaven_by_storm

The Wanderer Newspaper

Interview With Cardinal Burke . . . Insights On The State Of The Church In The Aftermath Of The Ordinary Synod On The Family

January 4, 2016

Cburke3

By DON FIER

Part 1

(Editor’s Note: His Eminence Raymond Leo Cardinal Burke, Patron of the Sovereign Military Order of Malta, recently traveled from Rome to the Shrine of Our Lady of Guadalupe in La Crosse, Wis., a magnificent place of worship which he founded and dedicated.
(His Eminence graciously granted an extensive interview to The Wanderer during which he shared his insights on a variety of topics, including the recently concluded Ordinary Synod of Bishops on the Family and his recommendations for how we should contend with the uncertainty and confusion that is currently prevalent among the clerical and lay faithful.)

+ + +

Q. Several weeks have passed since the Synod on the Family, and I presume you have now had time to study carefully the final report. In your view, what are the main fruits of the Synod, and how best can the Church take advantage of them?
A. The final report is a complex document and is written in a way in which it is not always easy to understand the exact import of what is being affirmed. For example, three paragraphs (nn. 84-86) suggest that the last session of the Synod found a way whereby people who are in irregular matrimonial unions can still receive the sacraments. To address the lack of clarity in the document, I have written a brief commentary on those paragraphs to clarify what the Church actually teaches.
Since the close of the Synod, Fr. Antonio Spadaro, a Jesuit who was one of the Synod Fathers and on the drafting committee of the Synod, has published an article in which he gives as a central highlight of this Synod something the prior one was unable to accomplish, namely, to open up a way for reception of Holy Communion and Penance by those who are divorced and civilly remarried. In conscience, I felt I had to publish a clarification about what he wrote.
There are many good things in the final report, but there are many other things that I intend to write about, in order to make clear the Church’s teaching. For example, I do not think the statement about parental responsibility for education is adequately stated. It could give the impression that parents are not the first ones who are responsible for the education of their children.
Overall, as made evident in Fr. Spadaro’s article, there is a philosophical presupposition to the reasoning in the document which, first of all, is simply not correct. Secondly, it is very inimical to Catholic teaching. For instance, it is claimed that there are the truths of the Faith and also what are referred to as “the truths of history” (i.e., of the changing times).
We understand that times change, and we face new developments, but we also understand that the substance of things remains the same. There is a truth against which we must measure the changes that we encounter in time. This is not clear in the Synod’s final document, especially if Fr. Spadaro’s article is meant to be a true representation of the thinking of the Synod. If it is, there are some serious clarifications that must be made.
For my own part, I think the best thing would be for the final report to be continued to be studied by true teachers of the Faith. I trust that there will not be any further action taken on the controversial matters treated in the final report, since they touch upon the very foundations of our Catholic Faith.
Fr. Spadaro’s article, for instance, gives the impression that there is some kind of resolution to the situation of persons in an invalid marriage union which would permit them to receive the sacraments apart from what the Church has always understood: the decision, in conscience, to live as brother and sister, if the parties cannot separate, and, then, to receive the sacraments in a place where they will not create scandal because people see that they are living together and know they are bound by a prior union.
To give an impression that there is another solution in the internal forum is false and creates false expectations in people, confusing them with regard to the nature of conscience and the moral truth to which our conscience is always to conform itself.
Obviously, there are good fruits from the Synod such as its emphasis on marriage preparation and its critical importance. For my own part, I would like to have seen more emphasis on the preparation for marriage, both remote and immediate.
I think the fundamental question with regard to the pastoral care of those called to marriage and of families today is catechesis. We have generations of Catholic who do not understand much about their Catholic Faith, and that includes the Church’s teaching on the sacramental nature of marriage and on the family. That teaching should be emphasized above all, beginning with children.
When I was a child being catechized with the Baltimore Catechism, some of the first definitions I learned had to do with the sacrament of marriage. This is not taught anymore. Young people, at the time they are preparing for marriage, should receive an intense catechesis. However, it should be an intensifying of what they already know. Also, we need to educate the faithful in general, many of whom are poorly catechized and are actually being led into confusion about these matters.
Q. The Synod’s final report did offer praise for large families, affirmed openness to life, and encouraged the “rediscovery” of magisterial documents that promote a culture of life (e.g., St. John Paul II’s Familiaris Consortio and Blessed Paul VI’s Humanae Vitae). In a culture in which well more than 50 percent of the laity do not accept the Church’s teaching on contraception (if polls are to be believed), how can this be effectively translated into lived faith at a parish level?
A. Here too, it is a question of catechesis. Documents such as Humanae Vitae and Familiaris Consortio cannot be referenced in just a general way, almost like waving a banner. They must be thoroughly studied in parishes, and priests need to preach about them so as to illustrate the truths that these documents set forth in such a wonderful way.
If we know — as surely we do — that the culture is completely opposed to the teaching contained in these two documents, if we know — as surely we do — that many of the faithful are not well catechized and will tend to go along with what the culture thinks rather than what the Church teaches, then we must realize that it is incumbent upon us to evangelize with regard to marriage and family as if for the first time. In my judgment, that is the sole answer.
An important reason for trying to assist married couples to live the truth of marriage is because little ones learn the fundamental truths about marriage in the home from observing the relationship between their parents.
Children know — even if their parents do not talk about it — when their parents are contracepting; they know if their parents are not fully loving with each other. We need to emphasize, too, the home as the primary locus of evangelization regarding marriage and the family. We need to help those who are striving to live the truth of their marriage commitment to persevere and get stronger. And for those who are having struggles, we must recognize their need for conversion of life and try to lead them to the truth in a loving manner.

Deceptive In A Serious Way

Q. The Synod Fathers, in quoting part of paragraph 84 of Familiaris Consortio, stopped short of including an important sentence: “The Church reaffirms her practice, which is based upon Sacred Scripture, of not admitting to Eucharistic Communion divorced persons who have remarried.” This omission must have been disheartening for you, particularly in view of the recent release of the Italian translation of your book on the Eucharist entitled Divine Love Made Flesh.
In your judgment, why was this teaching omitted from the final report? Does not its omission make it appear as if the Church is opening herself up to changing one of her unchangeable dogmatic teachings?
A. Of course it does; there is no question about it. The final report’s paragraph on this topic is deceptive in a very serious way. It gives the false impression of presenting the teaching of Familiaris Consortio, a teaching which is also illustrated in a document by the Pontifical Council for Legislative Texts [to which the final report also refers]. The Synod’s final report suggests that Familiaris Consortio and the Pontifical Council’s document open a way for access to the sacraments by people in irregular matrimonial unions. It is just the opposite.
I was truly disheartened that the final report stopped short of presenting the full teaching of Familiaris Consortio in the matter. First of all, the truth as presented by St. John Paul II in Familiaris Consortio was misrepresented in the Synod’s document as was the truth as illustrated and underlined in the Pontifical Council’s document. That in itself discouraged me very much, especially in consideration of the fact that it was done at the level of a Synod of Bishops.
At the same time, I was also disturbed because I knew this would be used by individuals like Fr. Spadaro and others to say that the Church has changed her teaching in this regard, which, in fact, is simply not true.
I really believe that the whole teaching in Familiaris Consortio should have been addressed through the final document of the Synod. During my experience of the 2014 Extraordinary Synod of Bishops, it was as if Pope John Paul II never existed. If one studies the Synod’s final document, the richness of the magisterial teaching of Familiaris Consortio, which is such a beautiful document, is not there.
This would have been the ideal time to recover it and present it again in all its richness. One gets the strong impression that, even though it was repeatedly claimed that the Synod was not about relaxing the Church’s teaching or discipline regarding the indissolubility of marriage, this was indeed, in the end, what was driving everything.
For Fr. Spadaro, considering all the things contained in the final document, to point to the notion that this Synod accomplished what the other session could not, is very troubling. We have to be honest with one another about this. Something here is not right.

Conscience And Truth

Q. “Inviolability of conscience” was emphasized by some of the Synod Fathers when speaking about controversial topics (e.g., Holy Communion for divorced/civilly remarried couples). However, it seems as if little was said about the necessity of properly forming one’s conscience in objective truth. I vividly recall a moral theology professor under whom I once studied often repeating: “We are culpable for everything we could have and should have known.” Please illuminate readers on the precise teaching of the Church on formation of conscience.
A. It is true that the conscience is, as John Henry Cardinal Newman called it, the “primordial Vicar of Christ.” In other words, it is the voice of God speaking to our heart from the very first moment of creation about what is right and wrong, what is good and evil, what is in accord with His plan for the world and what is not.
Newman goes on to explain that conscience, in order to exercise its critical role, has to be formed in accordance with truth. The conscience is not some kind of subjective faculty where your conscience tells you one thing and my conscience tells me the opposite. It is something that unifies us because both of our consciences, if they are conformed to the truth, are going to tell us the same thing.
Newman went on to say that the Lord instructs our conscience through faith and reason and through His visible representatives on earth (the Popes and the bishops in communion with him, that is, the Magisterium). So it is not a subjective thing at all. We must act according to our conscience, but it can be an infallible guide for us only if it is formed both by reason itself and by the truths of our Faith, which are always in agreement with one another.
A magnificent catechesis on the conscience was given by Pope Benedict XVI in an address to the Roman Curia just before Christmas 2010. Pope Benedict does his catechesis in terms of the teaching of Blessed John Henry Cardinal Newman, who is one of the Church’s greatest teachers about conscience. [Cardinal Burke gives a thorough presentation of this address in one of his talks, which The Wanderer will publish in a future issue.]
Q. On a related topic, according to a Catholic News Agency report dated October 16, 2015, a leading prelate was quoted as saying that it is “questionable whether sexual actions can be judged independent of the lived context” and suggested that it is unrealistic for the divorced-and-remarried to refrain from sexual activity (a stance that was strongly rebutted by Francis Cardinal Arinze in an interview with LifeSiteNews as reported in an article on October 21, 2015). Please comment on the role that “lived context” might play in judging objectively sinful actions.
A. The “lived context” is the context in which we live the truth. In other words, we are to follow Christ by doing the Father’s will in every context of life. You cannot judge moral truths on the basis of context — this is what is classically referred to as proportionalism or consequentialism.
This mode of thinking says, for example, that, although it is always wrong to abort, if you are in a situation where you are under a great deal of pressure, it could be permissible in that particular circumstance. That is simply false. We are called to live our Catholic Faith heroically. Even the weakest person receives the grace from Christ to live the truth in love.
We judge the lived context in terms of the truth of Christ. If someone was ignorant of the moral evil involved in a certain action which is objectively gravely evil, it is possible that he or she is not culpable in the sense they have committed a sin (to commit a mortal sin, you must know it is a sinful act and nonetheless freely choose to go ahead).
However, the objective morality of the action is not in any way changed by the lived context. It is the objective truth which calls the “lived context” to a radical transformation.
To say to people who are living together in an irregular union that they are called to live chastely as brother and sister is to say to them that they will be given the grace necessary to live in a chaste manner. That grace comes from the marriage to which they are truly bound. That is precisely what is expected of us.

http://thewandererpress.com/breaking/interview-with-cardinal-burke-insights-on-the-state-of-the-church-in-the-aftermath-of-the-ordinary-synod-on-the-family/