At America, Cardinal Robert McElroy of San Diego writes:
The third element of Catholic teaching that supports a pastoral stance of inclusion and shared belonging in the church is the counterpoised realities of human brokenness and divine grace that form the backdrop for any discussion of worthiness to receive the Eucharist. As Pope Francis stated in “Gaudete et Exultate,” “grace, precisely because it builds on nature, does not make us superhuman all at once…. Grace acts in history; ordinarily it takes hold of us and transforms us progressively” (No. 50).
Here lies the foundation for Pope Francis’ exhortation “to see the Eucharist not as a prize for the perfect, but as a source of healing for us all.” The Eucharist is a central element of God’s grace- filled transformation of all the baptized. For this reason, the church must embrace a eucharistic theology that effectively invites all of the baptized to the table of the Lord, rather than a theology of eucharistic coherence that multiplies barriers to the grace and gift of the eucharist. Unworthiness cannot be the prism of accompaniment for disciples of the God of grace and mercy.
It will be objected that the church cannot accept such a notion of radical inclusion because the exclusion of divorced and remarried and L.G.B.T. persons from the Eucharist flows from the moral tradition in the church that all sexual sins are grave matter. This means that all sexual actions outside of marriage are so gravely evil that they constitute objectively an action that can sever a believer’s relationship with God. This objection should be faced head on.
The effect of the tradition that all sexual acts outside of marriage constitute objectively grave sin has been to focus the Christian moral life disproportionately upon sexual activity. The heart of Christian discipleship is a relationship with God the Father, Son and Spirit rooted in the life, death and resurrection of Jesus Christ. The church has a hierarchy of truths that flow from this fundamental kerygma. Sexual activity, while profound, does not lie at the heart of this hierarchy. Yet in pastoral practice we have placed it at the very center of our structures of exclusion from the Eucharist. This should change.
It is important to note that the synodal dialogues have given substantial attention to the exclusions of L.G.B.T. Catholics beyond the issue of the Eucharist. There were widespread calls for greater inclusion of L.G.B.T. women and men in the life of the church, and shame and outrage that heinous acts of exclusion still exist.
It is a demonic mystery of the human soul why so many men and women have a profound and visceral animus toward members of the L.G.B.T. communities. The church’s primary witness in the face of this bigotry must be one of embrace rather than distance or condemnation. The distinction between orientation and activity cannot be the principal focus for such a pastoral embrace because it inevitably suggests dividing the L.G.B.T. community into those who refrain from sexual activity and those who do not. Rather, the dignity of every person as a child of God struggling in this world, and the loving outreach of God, must be the heart, soul, face and substance of the church’s stance and pastoral action.
You can also watch the Cardinal discuss this article on the latest episode of Jesuitical: