Divorce is a moral issue too (1)

I would like to comment on the contributions of Georg Sapiano and Fr Joe Borg (The Sunday Times, October 26), both of whom I consider to be my friends.

Dr Sapiano wrote: "I think the divorce debate should not be conducted under the cloud of mortal sin." What is meant by this sentence is most unclear. The issue is not the divorce debate, but the introduction of divorce legislation.

Is Dr Sapiano implying that the introduction of divorce legislation is to be considered as having no moral value? I ask, is it possible to have a human action deprived of a moral value? The answer is no. Subsequently, how can such important legislation that wounds the institution of the family and marriage be amoral?

I deduce that Dr Sapiano is confusing interdett with mortal sin. The former is a canonical sanction while the latter is a moral evaluation of an action. They might be related, but not necessarily so and they are definitely different.

I always prefer to discuss family and marriage issues, and consequently divorce, from the point of view of the common good and what social sciences have researched, rather than from the religious point of view. Dr Sapiano will remember that I did not conduct the divorce debate "under the cloud of mortal sin" but I was asked a straightforward question by Xarabank's presenter, Peppi Azzopardi.

Before answering, I asked Mr Azzopardi whether he was referring to Catholic politicians who heed God's plan and the common good. When the presenter replied in the affirmative, I reiterated that it is a sin - and not only for Catholic politicians but also for those Catholics who may vote in this manner during a referendum.

Fr Joe Borg took his lead from here. Apart from other secondary points, his assertion was that he strongly agreed that it is not a sin for Catholic politicians to vote in favour of the introduction of divorce. He wrote very positively about contrasting ideas by different theologians in general.

I also consider positively a healthy debate among theologians. But this is not the whole ecclesial scenario. There is also the pastoral ministry of the Magisterium who is responsible to give moral direction to the people of God. Theologians are of great service to the Magisterium and the latter is also called to weigh different points of view put forward by theological research and reflection.

Fr Borg refrained from mentioning this pastoral role of the Magisterium. The Congregation for the Doctrine of the Faith on November 24, 2002, issued a Doctrinal Note on "Some Questions regarding the Participation of Catholics in Political Life" from which I shall quote, so that Catholic politicians and voters will know that this is not a matter of personal opinion.

It mentions St Thomas More who taught by his life and his death that "man cannot be separated from God, nor politics from morality" (para. 1).

"Citizens claim complete autonomy with regard to their moral choices, and lawmakers maintain that they are respecting this freedom of choice by enacting laws which ignore the principles of natural ethics and yield to ephemeral cultural and moral trends, as if every possible outlook on life were of equal value" (para. 2).

"It is, however, the Church's right and duty to provide a moral judgment on temporal matters when this is required by faith or the moral law" (para. 3).

"The contingent nature of certain choices should not be confused, however, with an ambiguous pluralism in the choice of moral principles or essential values (para. 3).

"The Church recognises that while democracy is the best expression of the direct participation of citizens in political choices, it succeeds only to the extent that it is based on a correct understanding of the human person. Catholic involvement in political life cannot compromise on this principle, for otherwise the witness of the Christian faith in the world, as well as the unity and interior coherence of the faithful, would non-existent (para.3).

"It must be noted also that a well-formed Christian conscience does not permit one to vote for a political programme or a law which contradicts the fundamental contents of faith and morals" (para. 4).

"The family needs to be safeguarded and promoted, based on monogamous marriage between a man and a woman, and protected in its unity and stability in the face of modern laws on divorce: in no way can other forms of cohabitation be placed on the level as marriage, nor can they receive legal recognition as such."