The debate on Holy Communion and cohabiting couples has seen the bishops declaring loud and clear that the Catholic Church maintains that those living together without being married should not present themselves for Holy Communion, drawing attention to the official teaching of the Church. At the same time, however, nobody can deny that certain experiences give rise to genuine heartache and questions.

What should be done, for example, in the case of persons who are abandoned completely unjustly, although they sincerely tried to save the previous marriage, or when they are convinced of the nullity of their marriage, although unable to demonstrate it? How should the Church deal with people in similar circumstances who, after going through a long period of reflection and penance, consider themselves worthy, according to a judgment of conscience, to receive Holy Communion?

In a 1994 Letter to Bishops on the reception of Holy Communion by divorcees and remarried members of the Church, the Congregation for the Doctrine of the Faith presents a very clear-cut position. The document, signed by then Cardinal Joseph Ratzinger and now Pope Benedict XVI, states that members of the faithful who live together as husband and wife with persons other than their legitimate spouses may not receive Holy Communion. "Should they judge it possible to do so, pastors and confessors, given the gravity of the matter and the spiritual good of these persons as well as the common good of the Church, have the serious duty to admonish them that such a judgment of conscience openly contradicts the Church's teaching."

The Church acknowledges that the difficulties and sufferings of those faithful in irregular situations merit special attention. She calls pastors to help them experience the charity of Christ and the maternal closeness of the Church, receiving them with love, exhorting them to trust in God's mercy and suggesting, with prudence and respect, concrete ways of conversion and sharing in the life of the community of the Church. However, maintaining that authentic understanding and genuine mercy are never separated from the truth, she reminds pastors that it is their duty to alert these faithful to the Church's doctrine concerning the celebration of the sacraments, in particular, the reception of the Holy Communion.

One understands that it is very difficult for the Church to redefine her official teaching on such sensitive matters. One also appreciates the Church's pastoral preoccupation that, if certain people were admitted to the Eucharist, the faithful may be led into confusion regarding the Church's teaching about the indissolubility of marriage and cohabitation. On the other hand, considering today's realities, maybe the Church should consider identifying a fresh approach in her pastoral response to the dilemma certain faithful might find themselves in.

The debate also raises the need for an effective and easily-reachable official point of reference regarding objective situations that, of themselves, might render impossible the reception of Holy Communion. With such a mechanism, if a member of the faithful, or indeed a member of the clergy, is in doubt, that doubt could be cleared. This will surely help ensure better clarity and consistency. Clearer guidelines and direction should leave less room for interpretation and, so, lessen the danger of scandalising others. All must, however, also bear in mind that sinners should not cast any stones!