Actually they do.
**The Canadian bishops:**In the case where the tribunal upholds the validity of the first union, obedience in faith to the indissolubility of marriage as revealed by Christ will make clear to them the actions that must follow. They are bound to live with the consequences of that truth as part of their witness to Christ and his teaching on marriage.This may be difficult. If, for example, they are unable to separate for the sake of the care of children, they will need to refrain from sexual intimacy and live in chastity “as brother and sister” (cf. Familiaris Consortio, 84). Such a firm resolution to live in accordance with the teaching of Christ, relying always on the help of his grace, opens to them the possibility of celebrating the sacrament of Penance, which in turn may lead to the reception of Holy Communion at Mass.
To be clear, going to Confession and ultimately Communion depends on the remarried divorcees separating or, if that is problematic for the children, living as brother and sister. No other alternative is offered.
The Argentinian Bishops:
5) When the concrete circumstances of a couple make it feasible, especially when both are Christians with a journey of faith, it is possible to propose that they make the effort of living in continence. Amoris Laetitia does not ignore the difficulties of this option (cf. note 329) and leaves open the possibility of receiving the sacrament of Reconciliation when one fails in this intention (cf. note 364, according to the teaching of Saint John Paul II to Cardinal W. Baum, of 22/03/1996).
Notice how the Argentinian bishops present the continence option (living as brother and sister) merely as something “feasible” in “concrete circumstances” - not as something *necessary *in order to avoid adultery.
BTW Saint John Paul II doesn’t say what they claim he says, but commenting on that would make the post too long. Read his entire letter here.
**6) In other, more complex circumstances, and when it is not possible to obtain a declaration of nullity, the aforementioned option may not, in fact, be feasible. Nonetheless, it is equally possible to undertake a journey of discernment. If one arrives at the recognition that, in a particular case, there are limitations that diminish responsibility and culpability (cf. 301-302), particularly when a person judges that he would fall into a subsequent fault by damaging the children of the new union, Amoris Laetitia opens up the possibility of access to the sacraments of Reconciliation and the Eucharist (cf. notes 336 and 351). These in turn dispose the person to continue maturing and growing with the aid of grace.
And here we have it, all quite plain and unambiguous. The “aforementioned option” refers to the continence option mentioned (rather hesitantly) in heading 5. Here, the remarried divorcee - although committing a sin in engaging in sex with his/her partner - may have “limitations that diminish responsibility and culpability”. So, according to the Argentinian bishops, adultery is not always mortal sin. Adultery is further excused if the children are damaged by a “subsequent fault” - presumably one partner leaving another when he/she is no longer sexually satisfied. These sexually active cohabiting partners may go to Confession and receive Communion without having to practise continence - that’s covered in heading 5.
This obvious and irreconcilable dichotomy in the hierarchy can be resolved only by a clear intervention by the Pope, not by pretending it doesn’t exist.
The Holy Father has for the present thrown his weight behind the Argentinian bishops:The document [the Argentinian bishops’ directives] is very good and completely explains the meaning of chapter VIII of Amoris Laetitia. There are no other interpretations. And I am certain that it will do much good. May the Lord reward this effort of pastoral charity.