Full Text of New Dubia Sent to Pope Francis by Five Cardinals

Notification to Christ’s Faithful (can. 212 § 3)

Regarding Dubia Submitted to

Pope Francis

Brothers and Sisters in Christ,

We, members of the Sacred College of Cardinals, in accord with the duty of all the faithful “to manifest to the sacred pastors their opinion on matters which pertain to the good of the Church” (can. 212 § 3) and, above all, in accord with the responsibility of Cardinals “to assist the Roman Pontiff … individually … especially in the daily care of the universal Church” (can. 349), in view of various declarations of highly-placed Prelates, pertaining to the celebration of the next Synod of Bishops, that are openly contrary to the constant doctrine and discipline of the Church, and that have generated and continue to generate great confusion and the falling into error among the faithful and other persons of good will, have manifested our deepest concern to the Roman Pontiff. By our letter of July 10, 2023, employing the proven practice of the submission of dubia [questions] to a superior to provide the superior the occasion to make clear, by his responsa [responses], the doctrine and discipline of the Church, we have submitted five dubia to Pope Francis, a copy of which is attached. By his letter of July 11, 2023, Pope Francis responded to our letter.

Having studied his letter which did not follow the practice of responsa ad dubia [responses to questions], we reformulated the dubia to elicit a clear response based on the perennial doctrine and discipline of the Church. By our letter of August 21, 2023, we submitted the reformulated dubia, a copy of which is attached, to the Roman Pontiff. Up to the present, we have not received a response to the reformulated dubia.

Given the gravity of the matter of the dubia, especially in view of the imminent session of the Synod of Bishops, we judge it our duty to inform you, the faithful (can. 212 § 3), so that you may not be subject to confusion, error, and discouragement but rather may pray for the universal Church and, in particular, the Roman Pontiff, that the Gospel may be taught ever more clearly and followed ever more faithfully.

                                   Yours in Christ,

           Walter Cardinal Brandmüller

           Raymond Leo Cardinal Burke

           Juan Cardinal Sandoval Íñiguez

           Robert Cardinal Sarah

           Joseph Cardinal Zen Ze-kiun

Rome, 2 October 2023

 

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D U B I A

(Submitted July 10, 2023)

1 Dubium about the claim that we should reinterpret Divine Revelation according to the cultural and anthropological changes in vogue.

After the statements of some Bishops, which have been neither corrected nor retracted, it is asked whether in the Church Divine Revelation should be reinterpreted according to the cultural changes of our time and according to the new anthropological vision that these changes promote; or whether Divine Revelation is binding forever, immutable and therefore not to be contradicted, according to the dictum of the Second Vatican Council, that to God who reveals is due “the obedience of faith”(Dei Verbum 5); that what is revealed for the salvation of all must remain “in their entirety, throughout the ages” and alive, and be “transmitted to all generations” (7); and that the progress of understanding does not imply any change in the truth of things and words, because faith has been “handed on … once and for all” (8), and the Magisterium is not superior to the Word of God, but teaches only what has been handed on (10).

2 Dubium about the claim that the widespread practice of the blessing of same-sex unions would be in accord with Revelation and the Magisterium (CCC 2357).

According to Divine Revelation, confirmed in Sacred Scripture, which the Church “at the divine command with the help of the Holy Spirit, … listens to devotedly, guards it with dedication and expounds it faithfully ” (Dei Verbum 10): “In the beginning” God created man in his own image, male and female he created them and blessed them, that they might be fruitful (cf. Gen. 1, 27-28), whereby the Apostle Paul teaches that to deny sexual difference is the consequence of the denial of the Creator (Rom 1, 24-32). It is asked: Can the Church derogate from this “principle,” considering it, contrary to what Veritatis Splendor 103 taught, as a mere ideal, and accepting as a “possible good” objectively sinful situations, such as same-sex unions, without betraying revealed doctrine?

3 Dubium about the assertion that synodality is a “constitutive element of the Church” (Apostolic Constitution Episcopalis Communio 6), so that the Church would, by its very nature, be synodal.

Given that the Synod of Bishops does not represent the College of Bishops but is merely a consultative organ of the Pope, since the Bishops, as witnesses of the faith, cannot delegate their confession of the truth, it is asked whether synodality can be the supreme regulative criterion of the permanent government of the Church without distorting her constitutive order willed by her Founder, whereby the supreme and full authority of the Church is exercised both by the Pope by virtue of his office and by the College of Bishops together with its head the Roman Pontiff (Lumen Gentium 22). 

4 Dubium about pastors’ and theologians’ support for the theory that “the theology of the Church has changed” and therefore that priestly ordination can be conferred on women.

After the statements of some prelates, which have been neither corrected nor retracted, according to which, with Vatican II, the theology of the Church and the meaning of the Mass has changed, it is asked whether the dictum of the Second Vatican Council is still valid, that “[the common priesthood of the faithful and the ministerial or hierarchical priesthood] differ essentially and not only in degree” (Lumen Gentium 10) and that presbyters by virtue of the “sacred power of Order, that of offering sacrifice and forgiving sins” (Presbyterorum Ordinis 2), act in the name and in the person of Christ the Mediator, through Whom the spiritual sacrifice of the faithful is made perfect. It is furthermore asked whether the teaching of St. John Paul II’s Apostolic Letter Ordinatio Sacerdotalis, which teaches as a truth to be definitively held the impossibility of conferring priestly ordination on women, is still valid, so that this teaching is no longer subject to change nor to the free discussion of pastors or theologians.

5 Dubium about the statement “forgiveness is a human right” and the Holy Father’s insistence on the duty to absolve everyone and always, so that repentance would not be a necessary condition for sacramental absolution.

It is asked whether the teaching of the Council of Trent, according to which the contrition of the penitent, which consists in detesting the sin committed with the intention of sinning no more (Session XIV, Chapter IV: DH 1676), is necessary for the validity of sacramental confession, is still in force, so that the priest must postpone absolution when it is clear that this condition is not fulfilled.

Vatican City, 10 July 2023

Walter Card. Brandmüller

Raymond Leo Card. Burke

Juan Card. Sandoval Íñiguez

Robert Card. Sarah

Joseph Card. Zen Ze-Kiun, S.D.B.

 

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POPE FRANCIS’ RESPONSE

(Received July 11, 2023, released by the Vatican, October 2, 2023)

 

Vatican, Santa Marta, 11 July 2023

Eminent Cardinals

Walter Brandmüller

Raymond Leo Burke

Dear Brothers,

I am writing in reference to your letter of 10 July. In it, you wished to bring to my attention some concerns, which in your opinion are to some extent related to the process initiated in view of the forthcoming Synod of Bishops on the theme of Synodality.

In this regard, I would like to share some very important aspects with you. With the next Synod, I strongly wanted to implement a process that involves the participation of a truly significant part of the entire People of God.

On this journey, with the help and inspiration of the Holy Spirit, we have been able to gather “the joys and hopes, the sorrows and anxieties of the people of today, of the poor above all, and of all those who suffer” and we have been able, once again, to experience that these joys, these hopes, these sorrows and anxieties “are also the joys and hopes, the sorrows and anxieties of the disciples of Christ, and there is nothing genuinely human that does not find an echo in their hearts.” (Gaudium et spes, 1).

Precisely in order to fully respond to the above, this process — which will last until October 2024 — has also gathered questions and consultations on the structure (participation and communion) and mission of the Church in the time in which we happen to live.

With great sincerity, I say to you that it is not very good to be afraid of these questions and consultations. The Lord Jesus, who promised Peter and his successors unfailing assistance in the task of caring for God’s holy people, will help us, also thanks to this Synod, to be ever more in constant dialogue with the men and women of our time and in total fidelity to the Holy Gospel.

However, even though I do not always consider it wise to answer questions addressed directly to me (because it would be impossible to answer them all), in this case I believe it is appropriate to do so because of the closeness of the Synod.

Specifically:

1. Dubium about the claim that we should reinterpret divine revelation according to the cultural and anthropological changes in vogue. 

After the statements of some bishops, which have been neither corrected nor retracted, it is asked whether in the Church divine revelation should be reinterpreted according to the cultural changes of our time and according to the new anthropological vision that these changes promote; or whether divine revelation is binding forever, immutable and therefore not to be contradicted, according to the dictum of the Second Vatican Council, that to God who reveals is due “the obedience of faith” (Dei Verbum, 5); that what is revealed for the salvation of all must remain “in their entirety, throughout the ages” and alive, and be “transmitted to all generations” (7); and that the progress of understanding does not imply any change in the truth of things and words, because faith has been “handed on … once and for all” (8), and the magisterium is not superior to the word of God, but teaches only what has been handed on (10).

Pope Francis’ response:

a) The answer depends on the meaning you give to the word “reinterpret.” If it is understood as “to interpret better,” the expression is valid. In this sense the Second Vatican Council affirmed that it is necessary that with the work of the exegetes — I would add of the theologians — “the judgment of the Church may mature” (Cone. Ecum. Vat. II, Const. Dogm. Dei Verbum, 12).

b) Therefore, while it is true that divine revelation is immutable and always binding, the Church must be humble and recognize that she never exhausts its unfathomable richness and needs to grow in her understanding.

c) Therefore, she also matures in the understanding of what she herself has affirmed in her magisterium.

d) Cultural changes and the new challenges of history do not modify the revelation, but they can stimulate us to make more explicit some aspects of its overflowing richness, which always offers more.

e) It is inevitable that this may lead to a better expression of some past statements of the magisterium, and indeed it has happened throughout history.

f) On the other hand, it is true that the magisterium is not superior to the word of God, but it is also true that both the texts of Scripture and the testimonies of tradition need an interpretation that allows us to distinguish their perennial substance from cultural conditioning. It is evident, for example, in biblical texts (such as Ex 21:20-21) and in some magisterial interventions that tolerated slavery (cf. Nicholas V, Bull Oum Diversas, 1452). This is not a minor issue given its intimate connection with the perennial truth of the inalienable dignity of the human person. These texts are in need of interpretation. The same is true for some New Testament considerations on women (1 Cor 11:3-10; 1 Tim 2:11-14) and for other texts of Scripture and testimonies of tradition that cannot be repeated literally today.

g) It is important to emphasize that what cannot change is what has been revealed “for the salvation of all” (Second Vatican Ecumenical Council, Dogmatic Constitution Dei Verbum, 7). For this reason the Church must constantly discern between what is essential for salvation and what is secondary or less directly connected with this goal. In this regard, I would like to recall what St. Thomas Aquinas affirmed: “the more we descend to matters of detail, the more frequently we encounter defects” (Summa Theologiae1-11, q. 94, art. 4).

h) Finally, a single formulation of a truth can never be adequately understood if it is presented in isolation, isolated from the rich and harmonious context of the whole of revelation. The “hierarchy of truths” also implies situating each of them in adequate connection with the more central truths and with the totality of the Church’s teaching. This can ultimately give rise to different ways of expounding the same doctrine, although “for those who long for a monolithic body of doctrine guarded by all and leaving no room for nuance, this might appear as undesirable and leading to confusion. But in fact such variety serves to bring out and develop different facets of the inexhaustible riches of the Gospel” (Evangelii Gaudium, 49). Each theological line has its risks but also its opportunities.

2. Dubium about the claim that the widespread practice of the blessing of same-sex unions would be in accord with revelation and the magisterium (Catechism of the Catholic Church, No. 2357).

According to divine revelation, confirmed in sacred Scripture, which the Church “with a divine commission and with the help of the Holy Spirit, … listening to it devoutly, guarding it scrupulously and explaining it faithfully” (Dei Verbum, 10): “In the beginning” God created man in his own image, male and female he created them and blessed them, that they might be fruitful (cf. Gen. 1:27-28), whereby the apostle Paul teaches that to deny sexual difference is the consequence of the denial of the Creator (Rom 1:24-32). It is asked: Can the Church derogate from this “principle,” objectively sinful such as same-sex unions, without betraying revealed doctrine?

Pope Francis’ response: 

a) The Church has a very clear conception of marriage: an exclusive, stable, and indissoluble union between a man and a woman, naturally open to the begetting of children. It calls this union “marriage.” Other forms of union only realize it “in a partial and analogous way” (Amoris Laetitia, 292), and so they cannot be strictly called “marriage.”

b) It is not a mere question of names, but the reality that we call marriage has a unique essential constitution that demands an exclusive name, not applicable to other realities. It is undoubtedly much more than a mere “ideal.“

c) For this reason the Church avoids any kind of rite or sacramental that could contradict this conviction and give the impression that something that is not marriage is recognized as marriage.

d) In dealing with people, however, we must not lose the pastoral charity that must permeate all our decisions and attitudes. The defense of objective truth is not the only expression of this charity, which is also made up of kindness, patience, understanding, tenderness, and encouragement. Therefore, we cannot become judges who only deny, reject, exclude.

e) For this reason, pastoral prudence must adequately discern whether there are forms of blessing, requested by one or more persons, that do not transmit a mistaken conception of marriage. For when a blessing is requested, one is expressing a request for help from God, a plea for a better life, a trust in a Father who can help us to live better.

f) On the other hand, although there are situations that from an objective point of view are not morally acceptable, pastoral charity itself demands that we do not simply treat as “sinners“ other people whose guilt or responsibility may be due to their own fault or responsibility attenuated by various factors that influence subjective imputability (cf. St. John Paul II, Reconciliatio et Paenitentia, 17).

g) Decisions which, in certain circumstances, can form part of pastoral prudence, should not necessarily become a norm. That is to say, it is not appropriate for a diocese, an episcopal conference or any other ecclesial structure to constantly and officially authorize procedures or rites for all kinds of matters, since everything “what is part of a practical discernment in particular circumstances cannot be elevated to the level of a rule,“ because this “would lead to an intolerable casuistry“ (Amoris Laetitia, 304). Canon law should not and cannot cover everything, nor should the episcopal conferences claim to do so with their various documents and protocols, because the life of the Church runs through many channels in addition to the normative ones.

3. Dubium about the assertion that synodality is a “constitutive element of the Church“ (Apostolic Constitution Episcopalis Communio, 6), so that the Church would, by its very nature, be synodal. 

Given that the Synod of Bishops does not represent the college of bishops but is merely a consultative organ of the pope, since the bishops, as witnesses of the faith, cannot delegate their confession of the truth, it is asked whether synodality can be the supreme regulative criterion of the permanent government of the Church without distorting her constitutive order willed by her Founder, whereby the supreme and full authority of the Church is exercised both by the pope by virtue of his office and by the college of bishops together with its head the Roman pontiff (Lumen Gentium, 22).

Pope Francis’ response: 

a) Although you recognize that the supreme and full authority of the Church is exercised either by the pope because of his office or by the college of bishops together with its head, the Roman pontiff (cf. Cone. Ecum. Vat. II, Const. dogm. Lumen Gentium, 22), nevertheless with these dubiayou yourselves manifest your need to participate, to give your opinion freely and to collaborate, and you are claiming some form of “synodality” in the exercise of my ministry.

b) The Church is a “mystery of missionary communion,” but this communion is not only affective or eternal, but necessarily implies real participation: that not only the hierarchy but all the people of God in different ways and at different levels can make their voice heard and feel part of the Church’s journey. In this sense we can say that synodality, as a style and dynamism, is an essential dimension of the life of the Church. On this point St. John Paul II has said very beautiful things in Novo Millennio Ineunte.

c) It is quite another thing to sacralize or impose a particular synodal methodology that pleases one group, to make it the norm and obligatory channel for all, because this would only lead to “freezing” the synodal journey, ignoring the diverse characteristics of the different particular Churches and the varied richness of the universal Church.

4. Dubium about pastors’ and theologians’ support for the theory that “the theology of the Church has changed” and therefore that priestly ordination can be conferred on women. 

After the statements of some prelates, which have been neither corrected nor retracted, according to which, with Vatican II, the theology of the Church and the meaning of the Mass has changed, it is asked whether the dictum of the Second Vatican Council is still valid, that “[the common priesthood of the faithful and the ministerial or hierarchical priesthood] differ from one another in essence and not only in degree” (Lumen Gentium, 10) and that presbyters by virtue of the “sacred power of orders, to offer sacrifice and forgive sins” (Presbyterorum Ordinis, 2), act in the name and in the person of Christ the Mediator, through whom the spiritual sacrifice of the faithful is made perfect. It is furthermore asked whether the teaching of St. John Paul II’s Apostolic Letter Ordinatio Sacerdotalis, which teaches as a truth to be definitively held the impossibility of conferring priestly ordination on women, is still valid, so that this teaching is no longer subject to change nor to the free discussion of pastors or theologians.

Pope Francis’ response: 

a) “The common priesthood of the faithful and the ministerial priesthood differ essentially” (Cone. Ecum. Vat. 11, Const. Dogm. Lumen Gentium, 10). It is not convenient to maintain a difference of degree that implies considering the common priesthood of the faithful as something of “second category” or of lesser value (“a lower degree”). Both forms of priesthood mutually enlighten and sustain each other.

b) When St. John Paul II taught that it is necessary to affirm “definitively“ the impossibility of conferring priestly ordination on women, he was in no way belittling women and granting supreme power to men. St. John Paul II also affirmed other things. For example, that when we speak of priestly power “we are in the area of function, not of dignity or holiness“ (St. John Paul II, Christifideles Laici, 51).

These are words that we have not sufficiently accepted. He also clearly maintained that while the priest alone presides at the Eucharist, the tasks “do not give rise to superiority of one over the other“ (St. John Paul II, Christifideles Laici, note 190; cf. Congregation for the Doctrine of the Faith, Declaration Inter Insigniores, VI). I likewise affirm that if the priestly function is “hierarchical,“ it should not be understood as a form of domination, but “this structure is totally ordered to the holiness of Christ’s members.“ (St. John Paul II, Mulieris Dignitatem, 27). If this is not understood and the practical consequences of these distinctions are not drawn, it will be difficult to accept that the priesthood is reserved only to men and we will not be able to recognize the rights of women or the need for them to participate, in various ways, in the leadership of the Church.

c) On the other hand, to be rigorous, let us recognize that a clear and authoritative doctrine has not yet been exhaustively developed about the exact nature of a “definitive statement.“ It is not a dogmatic definition, and yet it must be observed by all. No one can publicly contradict it and yet it can be the object of study, as is the case with the validity of ordinations in the Anglican Communion.

5. Dubium about the statement “forgiveness is a human right“ and the Holy Father’s insistence on the duty to absolve everyone and always, so that repentance would not be a necessary condition for sacramental absolution. 

It is asked whether the teaching of the Council of Trent, according to which the contrition of the penitent, which consists in detesting the sin committed with the intention of sinning no more (Session XIV, Chapter IV: DH 1676), is necessary for the validity of sacramental confession, is still in force, so that the priest must postpone absolution when it is clear that this condition is not fulfilled.

Pope Francis’ response: 

a) Repentance is necessary for the validity of sacramental absolution, and implies the intention not to sin. But there is no mathematics here, and once again I must remind you that the confessional is not a customs house. We are not owners but humble stewards of the sacraments that nourish the faithful, because these gifts of the Lord, more than relics to be guarded, are aids of the Holy Spirit for the life of the people.

b) There are many ways to express regret. Often, in people who have a very wounded self-esteem, pleading guilty is a cruel torture, but the very act of approaching confession is a symbolic expression of repentance and seeking divine help.

c) I would also like to recall that “at times we find it hard to make room for God’s unconditional love in our pastoral activity” (Amoris Laetitia,311), but we must learn to do so. Following St. John Paul II, I maintain that we should not demand from the faithful overly precise and certain proposals for amendment, which in the end end up being abstract or even egotistic, but that even the predictability of a new fall “does not compromise the authenticity of the intention” (St. John Paul II, Letter to Cardinal William W. Baum and the participants in the meeting of the cardinal’s Congregation for the Doctrine of the Faith. William W. Baum and the participants of the annual course of the Apostolic Penitentiary, 22 March 1996, 5).

d) Finally, it should be clear that all the conditions that are usually placed on the confession are generally not applicable when the person is in a situation of agony, or with very limited mental and psychological capacities.

Dear Brothers,

I believe that these responses will be enough to answer your questions.

Do not forget to pray for me. I do so for you.

Fraternally,

Francis

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REFORMULATED DUBIA

(Submitted August 21, 2023)

To His Holiness

FRANCIS

Supreme Pontiff

Most Holy Father,

We are very grateful for the answers which You have kindly wished to offer us. We would first like to clarify that, if we have asked You these questions, it is not out of fear of dialogue with the people of our time, nor of the questions they could ask us about the Gospel of Christ. In fact, we, like Your Holiness, are convinced that the Gospel brings fullness to human life and responds to our every question. The concern that moves us is another: we are concerned to see that there are pastors who doubt the ability of the Gospel to transform the hearts of men and end up proposing to them no longer sound doctrine but “teachings according to their own likings” (cf. 2 Tim 4, 3).  We are also concerned that it be understood that God’s mercy does not consist in covering our sins, but is much greater, in that it enables us to respond to His love by keeping His commandments, that is, to convert and believe in the Gospel (cf. Mk 1, 15).

With the same sincerity with which You have answered us, we must add that Your answers have not resolved the doubts we had raised, but have, if anything, deepened them. We therefore feel obliged to re-propose, reformulating them, these questions to Your Holiness, who as the successor of Peter is charged by the Lord to confirm Your brethren in the faith. This is all the more urgent in view of the upcoming Synod, which many want to use to deny Catholic doctrine on the very issues which our dubia concern. We therefore re-propose our questions to You, so that they can be answered with a simple “yes” or “no.”

1. Your Holiness insists that the Church can deepen its understanding of the deposit of faith. This is indeed what Dei Verbum 8 teaches and belongs to Catholic doctrine. Your response, however, does not capture our concern. Many Christians, including pastors and theologians, argue today that the cultural and anthropological changes of our time should push the Church to teach the opposite of what it has always taught. This concerns essential, not secondary, questions for our salvation, like the confession of faith, subjective conditions for access to the sacraments, and observance of the morallaw. So we want to rephrase our dubium: is it possible for the Church today to teach doctrines contrary to those she has previously taught in matters of faith and morals, whether by the Pope ex cathedra, or in the definitions of an Ecumenical Council, or in the ordinary universal magisterium of the Bishops dispersed throughout the world (cf. Lumen Gentium 25)?
2. Your Holiness has insisted on the fact that there can be no confusion between marriage and other types of unions of a sexual nature and that, therefore, any rite or sacramental blessing of same-sex couples, which would give rise to such confusion, should be avoided. Our concern, however, is a different one: we are concerned that the blessing of same-sex couples might create confusion in any case, not only in that it might make them seem analogous to marriage, but also in that homosexual acts would be presented practically as a good, or at least as the possible good that God asks of people in their journey toward Him. So let us rephrase our dubium: Is it possible that in some circumstances a pastor could bless unions between homosexual persons, thus suggesting that homosexual behavior as such would not be contrary to God’s law and the person’s journey toward God? Linked to this dubium is the need to raise another: does the teaching upheld by the universal ordinary magisterium, that every sexual act outside of marriage, and in particular homosexual acts, constitutes an objectively grave sin against God’s law, regardless of the circumstances in which it takes place and the intention with which it is carried out, continue to be valid?
3. You have insisted that there is a synodal dimension to the Church, in that all, including the lay faithful, are called to participate and make their voices heard. Our difficulty, however, is another: today the future Synod on “synodality” is being presented as if, in communion with the Pope, it represents the Supreme Authority of the Church. However, the Synod of Bishops is a consultative body of the Pope; it does not represent the College of Bishops and cannot settle the issues dealt with in it nor issue decrees on them, unless, in certain cases, the Roman Pontiff, whose duty it is to ratify the decisions of the Synod, has expressly granted it deliberative power (cf. can. 343 C.I.C.). This is a decisive point inasmuchas not involving the College of Bishops in matters such as those that the next Synod intends to raise, which touch on the very constitution of the Church, would go precisely against the root of that synodality, which it claims to want to promote. Let us therefore rephrase our dubium: will the Synod of Bishops to be held in Rome, and which includes only a chosen representation of pastors and faithful, exercise, in the doctrinal or pastoral matters on which it will be called to express itself, the Supreme Authority of the Church, which belongs exclusively to the Roman Pontiff and, una cum capite suo, to the College of Bishops (cf. can. 336 C.I.C.)?
4. In Your reply Your Holiness made it clear that the decision of St. John Paul II in Ordinatio Sacerdotalis is to be held definitively, and rightly added that it is necessary to understand the priesthood, not in terms of power, but in terms of service, in order to understand correctly our Lord’s decision to reserve Holy Orders to men only. On the other hand, in the last point of Your response You added that the question can still be further explored. We are concerned that some may interpret this statement to mean that the matter has not yet been decided in a definitive manner. In fact, St. John Paul II affirms in Ordinatio Sacerdotalis that this doctrine has been taught infallibly by the ordinary and universal magisterium, and therefore that it belongs to the deposit of faith. This was the response of the Congregation for the Doctrine of the Faith to a dubium raised about the apostolic letter, and this response was approved by John Paul II himself. We therefore must reformulate our dubium: could the Church in the future have the faculty to confer priestly ordination on women, thus contradicting that the exclusive reservation of this sacrament to baptized males belongs to the very substance of the Sacrament of Orders, which the Church cannot change?
5. Finally, Your Holiness confirmed the teaching of the Council of Trent according to which the validity of sacramental absolution requires the sinner’s repentance, which includes the resolve not to sin again. And You invited us not to doubt God’s infinite mercy. We would like to reiterate that our question does not arise from doubting the greatness of God’s mercy, but, on the contrary, it arises from our awareness that this mercy is so great that we are able to convert to Him, to confess our guilt, and to live as He has taught us. In turn, some might interpret Your answer as meaning that merely approaching confession is a sufficient condition for receiving absolution, inasmuch as it could implicitly include confession of sins and repentance. We would therefore like to rephrase our dubium: Can a penitent who, while admitting a sin, refuses to make, in any way, the intention not to commit it again, validly receive sacramental absolution?

Vatican City, August 21, 2023

Walter Card. Brandmüller                     

Raymond Leo Card. Burke

Juan Card. Sandoval Íñiguez

Robert Card. Sarah

Joseph Card. Zen Ze-kiun

 cc: His Eminence Rev. Luis Francisco Card. LADARIA FERRER, S.I.