Here in Bangladesh we teach the catechism and to be clear we say that every sacrament has four elements: the minister, the matter, the formula, the miraculous event.
In baptism the minister is any person, the matter is water, the formula is “I baptize you. . .” and the miraculous event is that one becomes a child of God.
In confirmation the minister is the bishop, the matter is oil, the formula is “I baptize you. . .” and the miraculous event is that one receives the power of the Holy Spirit.
In confession the minister is the priest, the matter is sin, the formula is “I absolve you. . .” and the miraculous event is the forgiveness of sins.
In the Eucharist the minister is the priest, the matter is bread and wine, the formula is “This is my body. . .” and the miraculous event is that bread and wine become the body and blood of Jesus.
In marriage the ministers are the spouses themselves, the matter is their bodies and souls, the formula is the promise and the miraculous event is that they become as one person.
We teach that the sacrament is called this because it produces a supernatural event that cannot be seen with our eyes but is grandiose and real in the eyes of God.
With regard to marriage, we explain precisely that the miraculous thing is that after the promise before God the two spouses become united in one person as if they had been put together with superglue or fused at a thousand degrees.
Now, if this miraculous reality is taken away from Catholic marriage, what should we put in its place?
He then goes on to talk about divorced and remarried Catholics:
Those who have remarried, if they are truly aware of their situation, can make the communion of desire.
In the reception of the sacraments there is the objective part and the subjective part. It is known that the most important thing is the great grace connected to the sacrament. But I could ruin this grace and even commit sacrilege if I approach communion casually or unworthily.
Now for these remarried, who all told have trampled a bit on the Christian meaning of suffering, of sacrifice, of forbearance, of penitence, and have forgotten that Jesus went up upon the cross and that the cross, when it comes, is the way for every Christian to drawn near to the Redeemer, it is a bit presumptuous to appeal to the mercy of God when before they have taken it so little into account.
In the subjective sense, I think that for them it is much more essential that they limit themselves to the desire for communion, instead of receiving communion itself.
The voluntary acceptance of this fasting will be very good for their souls and for the sanctity of that Christian community which is the Church.
Simple. Clear. Even an uneducated, illiterate person can understand this. Now why is that so difficult?