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<\/p>\nVi\u1ec7c r\u01b0\u1edbc l\u1ec5 c\u1ee7a ng\u01b0\u1eddi t\u00e1i h\u00f4n. \u0110\u1ee9c Phanxic\u00f4 \u0111\u00e3 \u01b0ng thu\u1eadn \u201cin pectore – trong l\u00f2ng\u201d.<\/b><\/p>\n
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B\u00e0i c\u1ee7a Sandro Magister<\/i><\/p>\n
Ngu\u1ed3n: http:\/\/chiesa.espresso.repubblica.it\/articolo\/1350864?eng=y<\/a><\/p>\n <\/p>\n \u0110\u1ee9c gi\u00e1o ho\u00e0ng \u0111\u00e3 cho ti\u1ebfp t\u1ee5c b\u00e0n c\u00e3i. Ng\u00e0i kh\u00f4ng n\u00f3i ng\u00e0i \u0111\u1ee9ng v\u1ec1 phe nh\u1eefng ng\u01b0\u1eddi \u0111\u1ed3ng thu\u1eadn hay ch\u1ed1ng l\u1ea1i, nh\u01b0ng ng\u00e0i c\u00f3 v\u1ebb \u0111\u1ee9ng g\u1ea7n nh\u1eefng ng\u01b0\u1eddi \u0111\u1ed3ng thu\u1eadn h\u01a1n l\u00e0 nh\u00f3m ch\u1ed1ng l\u1ea1i. M\u1ed9t nh\u00e0 th\u1ea7n h\u1ecdc ng\u01b0\u1eddi \u00dac gi\u1ea3i th\u00edch t\u1ea1i sao. <\/i><\/p>\n <\/p>\n ROMA, ng\u00e0y m\u1ed3ng T\u00e1m th\u00e1ng Ch\u00edn 2014 \u2013 Ng\u01b0\u1eddi m\u1edbi nh\u1ea5t l\u00ean ti\u1ebfng k\u00eau g\u1ecdi thay \u0111\u1ed5i t\u1eadn c\u0103n trong c\u00e1c th\u1ef1c h\u00e0nh v\u00e0 trong gi\u00e1o l\u00fd v\u1ec1 h\u00f4n nh\u00e2n c\u1ee7a Gi\u00e1o h\u1ed9i, l\u00e0 Johan Josef Bonny, ng\u01b0\u1eddi \u00c1o, gi\u00e1m m\u1ee5c gi\u00e1o ph\u1eadn Antwerp.<\/p>\n Ng\u00e0i l\u00ean ti\u1ebfng h\u1ed3i \u0111\u1ea7u th\u00e1ng Ch\u00edn qua m\u1ed9t b\u00e0i ghi nh\u1edb d\u1ea7y 30 trang vi\u1ebft b\u1eb1ng nhi\u1ec1u th\u1ee9 ti\u1ebfng, m\u00e0 ng\u00e0i c\u0169ng c\u00f3 g\u1eedi cho \u0111\u1ee9c gi\u00e1o ho\u00e0ng Phanxic\u00f4 m\u1ed9t b\u1ea3n.<\/p>\n V\u00ec chuy\u1ec7n gi\u1ea3 \u0111\u1ecbnh \u0111\u1ee9c Jorge Mario Bergoglio c\u0169ng \u1ee7ng h\u1ed9 cho l\u1eadp tr\u01b0\u1eddng n\u00e0y, \u0111\u01b0\u01a1ng nhi\u00ean l\u00e0m th\u00e0nh m\u1ed9t ph\u1ea7n kh\u00f4ng th\u1ec3 thi\u1ebfu trong l\u1eadp lu\u1eadn c\u1ee7a c\u00e1c h\u1ed3ng y, gi\u00e1m m\u1ee5c v\u00e0 c\u00e1c th\u1ea7n h\u1ecdc gia n\u00e0o k\u00eau g\u1ecdi thay \u0111\u1ed5i, ngh\u0129a l\u00e0 mu\u1ed1n cho ph\u00e9p ng\u01b0\u1eddi ly d\u1ecb v\u00e0 t\u00e1i h\u00f4n \u0111\u01b0\u1ee3c r\u01b0\u1edbc l\u1ec5: N\u00ean \u0111\u1ea5y l\u00e0 l\u1eadp lu\u1eadn then ch\u1ed1t c\u1ee7a th\u01b0\u1ee3ng h\u1ed9i \u0111\u1ed3ng c\u00e1c gi\u00e1m m\u1ee5c b\u00e0n v\u1ec1 gia \u0111\u00ecnh, \u0111\u01b0\u1ee3c \u1ea5n \u0111\u1ecbnh nh\u00f3m h\u1ecdp phi\u00ean \u0111\u1ea7u ti\u00ean v\u00e0o th\u00e1ng M\u01b0\u1eddi n\u00e0y t\u1ea1i Roma.<\/p>\n \u0110\u1ee9c gi\u00e1o ho\u00e0ng Phanxic\u00f4 ch\u01b0a h\u1ec1 bao gi\u1edd minh nhi\u00ean n\u00f3i l\u00ean l\u1eadp tr\u01b0\u1eddng c\u1ee7a m\u00ecnh trong cu\u1ed9c tranh lu\u1eadn gi\u1eefa nh\u1eefng ng\u01b0\u1eddi \u0111\u1ed3ng \u00fd v\u00e0 nh\u1eefng ng\u01b0\u1eddi ch\u1ed1ng l\u1ea1i thay \u0111\u1ed5i. \u0110\u00f3 l\u00e0 m\u1ed9t cu\u1ed9c tranh lu\u1eadn ng\u00e0i c\u1ed1 \u00fd \u0111\u1ec3 cho l\u00ean ti\u1ebfng tho\u1ea3i m\u00e1i.<\/p>\n V\u00ed d\u1ee5, khi ng\u00e0i m\u1ea1nh m\u1ebd b\u1ea3o v\u1ec7 th\u00f4ng \u0111i\u1ec7p \u201cHumanae Vitae<\/i>\u201d c\u1ee7a \u0111\u1ee9c Phaol\u00f4 \u0111\u1ec7 L\u1ee5c, ng\u00e0i \u0111\u00e3 khi\u1ebfn cho nh\u1eefng ng\u01b0\u1eddi mu\u1ed1n canh t\u00e2n b\u1ecb th\u1ea5t v\u1ecdng. H\u1ecd th\u1ea5y n\u01a1i ch\u00ednh th\u00f4ng \u0111i\u1ec7p n\u00e0y m\u1ed9t bi\u1ec3u t\u01b0\u1ee3ng cho s\u1ef1 c\u00e1ch ly th\u1ea3m h\u1ea1i gi\u1eefa hu\u1ea5n quy\u1ec1n c\u1ee7a Gi\u00e1o H\u1ed9i r\u1eddi xa tinh th\u1ea7n c\u1ee7a th\u1eddi \u0111\u1ea1i v\u00e0 t\u1eadp t\u1ee5c c\u1ee7a ch\u00ednh c\u00e1c gi\u00e1o d\u00e2n.<\/p>\n Nh\u01b0ng ng\u01b0\u1ee3c l\u1ea1i, c\u00e0ng ng\u00e0y c\u00e0ng c\u00f3 nhi\u1ec1u ch\u1ee9ng c\u1edb cho th\u1ea5y \u0111\u1ee9c Bergoglio, trong c\u01b0\u01a1ng v\u1ecb t\u1ed5ng gi\u00e1m m\u1ee5c, \u0111\u00e3 th\u00fac d\u1ee5c c\u00e1c linh m\u1ee5c c\u1ee7a m\u00ecnh h\u00e3y cho nh\u1eefng ng\u01b0\u1eddi s\u1ed1ng chung v\u00e0 t\u00e1i h\u00f4n \u0111\u01b0\u1ee3c ch\u1ecbu l\u1ec5. Trong t\u01b0 c\u00e1ch gi\u00e1o ho\u00e0ng, trong th\u00e1ng T\u01b0 v\u1eeba qua, ch\u00ednh ng\u00e0i \u0111\u00e3 n\u00f3i chuy\u1ec7n qua \u0111i\u1ec7n tho\u1ea1i v\u1edbi m\u1ed9t ph\u1ee5 n\u1eef \u1edf Buenos Aires \u0111\u00e3 ly d\u1ecb b\u00ean d\u00e2n s\u1ef1 r\u1ed3i t\u00e1i h\u00f4n, v\u00e0 khuy\u00ean b\u00e0 \u201c\u0111i ch\u1ecbu l\u1ec5 \u1edf m\u1ed9t gi\u00e1o x\u1ee9 kh\u00e1c, n\u1ebfu cha x\u1ee9 c\u1ee7a b\u00e0 kh\u00f4ng cho b\u00e0 ch\u1ecbu l\u1ec5.<\/i>\u201d Chuy\u1ec7n n\u00e0y theo l\u1eddi c\u1ee7a \u0111\u01b0\u01a1ng s\u1ef1 k\u1ec3 l\u1ea1i. V\u00e0 c\u00e2u chuy\u1ec7n kh\u00f4ng h\u1ec1 b\u1ecb ai ph\u1ea3n b\u00e1c.<\/p>\n D\u1eabu sao \u0111i n\u1eefa, \u0111\u00e3 c\u00f3 ch\u1ee9ng c\u1ee9 hi\u1ec3n nhi\u00ean \u1ee7ng h\u1ed9 \u00fd ki\u1ebfn cho r\u1eb1ng \u0111\u1ee9c gi\u00e1o ho\u00e0ng Phanxic\u00f4 nghi\u00ean nhi\u1ec1u v\u1ec1 ph\u00eda nh\u1eefng ng\u01b0\u1eddi canh t\u00e2n, khi ng\u00e0i l\u1eadp \u0111i l\u1eadp l\u1ea1i l\u1eddi c\u00e1m \u01a1n h\u1ed3ng y Walter Kasper, ng\u01b0\u1eddi ti\u00ean phong trong s\u1ed1 nh\u1eefng ng\u01b0\u1eddi \u1ee7ng h\u1ed9 vi\u1ec7c thay \u0111\u1ed5i. Ng\u00e0i l\u00e0 ng\u01b0\u1eddi \u0111\u1ee9c gi\u00e1o ho\u00e0ng giao cho tr\u00e1ch v\u1ee5 d\u1eabn nh\u1eadp cu\u1ed9c tranh lu\u1eadn v\u1ec1 \u0111\u1ec1 t\u00e0i gia \u0111\u00ecnh trong cu\u1ed9c m\u1eadt ngh\u1ecb c\u00e1c h\u1ed3ng y h\u1ed3i th\u00e1ng Hai v\u1eeba r\u1ed3i.<\/p>\n C\u00f4ng t\u00e1c trao cho Kasper, t\u1ef1 n\u00f3, \u0111\u1ee7 \u0111\u1ec3 \u0111\u00e1nh d\u1ea5u m\u1ed9t b\u01b0\u1edbc ngo\u1eb7c. V\u00e0o \u0111\u1ea7u th\u1eadp ni\u00ean 1990, v\u1ecb h\u1ed3ng y ng\u01b0\u1eddi \u0110\u1ee9c n\u00e0y, l\u00fac \u1ea5y l\u00e0m gi\u00e1m m\u1ee5c Rottenberg, c\u00f9ng v\u1edbi Karl Lehmann. gi\u00e1m m\u1ee5c Mainz, v\u00e0 Oskar Saier, gi\u00e1m m\u1ee5c Freiburg, \u0111\u00e3 l\u00e0 vai ch\u00ednh trong cu\u1ed9c \u0111\u1ee5ng \u0111\u1ed9 \u0111\u1ec3 \u0111\u1eddi v\u1edbi v\u1ecb l\u00fac \u1ea5y l\u00e0 t\u1ed5ng tr\u01b0\u1edfng gi\u00e1o l\u00fd \u0111\u1ee9c tin, \u0111\u1ee9c Joseph Ratzinger, trong ch\u00ednh v\u1ea5n \u0111\u1ec1 ch\u1ecbu l\u1ec5 c\u1ee7a ng\u01b0\u1eddi ly d\u1ecb v\u00e0 t\u00e1i h\u00f4n. Cu\u1ed9c \u0111\u1ee5ng \u0111\u1ed9 k\u1ebft th\u00fac v\u1edbi chi\u1ebfn th\u1eafng thu\u1ed9c v\u1ec1 \u0111\u1ee9c Ratzinger, ho\u00e0c to\u00e0n \u0111\u01b0\u1ee3c \u0111\u1ee9c Gioan Phaol\u00f4 \u0111\u1ec7 Nh\u1ecb h\u1eadu thu\u1eabn. Trong hai ba th\u1eadp ni\u00ean sau \u0111\u00f3, Kasper kh\u00f4ng h\u1ec1 l\u00ean ti\u1ebfng v\u1ec1 \u0111\u1ec1 t\u00e0i n\u00e0y n\u1eefa. Nh\u01b0ng t\u1eeb khi \u0111\u1ee9c Bergoglio l\u00ean l\u00e0m gi\u00e1o ho\u00e0ng, v\u1ecb h\u1ed3ng y gi\u00e0 81 tu\u1ed5i n\u00e0y \u0111\u00e3 \u0111\u1ee9ng v\u00e0o h\u00e0ng ti\u00ean phong \u0111\u1ec3 tr\u00ecnh b\u00e0y t\u01b0 t\u01b0\u1edfng c\u1ee7a m\u00ecnh, l\u1ea7n n\u00e0y v\u1edbi s\u1ef1 \u1ee7ng h\u1ed9 r\u00f5 r\u1ec7t c\u1ee7a v\u1ecb k\u1ebf nhi\u1ec7m th\u00e1nh Ph\u00ear\u00f4.<\/p>\n Gi\u00e1m m\u1ee5c Bonny, tr\u01b0\u1edbc khi \u0111\u01b0\u1ee3c b\u1ed5 nh\u1eadm gi\u00e1o ph\u1eadn Antwerp \u1edf B\u1ec9 v\u00e0o n\u0103m 2009, \u0111\u00e3 t\u1eebng l\u00e0 c\u1ed9ng s\u1ef1 vi\u00ean th\u00e2n c\u1eadn c\u1ee7a Kasper trong h\u1ed9i \u0111\u1ed3ng gi\u00e1o ho\u00e0ng v\u1ec1 hi\u1ec7p nh\u1ea5t Kyt\u00f4 h\u1eefu, \u0111\u1ee9ng \u0111\u1ea7u l\u00e0 h\u1ed3ng y Kasper. V\u00e0 trong b\u1ea3n ghi nh\u1edb Bonny vi\u1ebft \u0111\u1ec3 k\u00eau g\u1ecdi thay \u0111\u1ed5i kh\u00f4ng ch\u1ec9 v\u1ec1 ph\u01b0\u01a1ng di\u1ec7n th\u1ef1c h\u00e0nh, m\u00e0 c\u00f2n c\u1ea3 trong ph\u01b0\u01a1ng di\u1ec7n gi\u00e1o l\u00fd v\u1ec1 h\u00f4n nh\u00e2n c\u1ee7a Gi\u00e1o h\u1ed9i, c\u00f3 \u0111\u1ea7y d\u1eaby nh\u1eefng tr\u00edch d\u1eabn l\u1eddi \u0111\u1ee9c gi\u00e1o ho\u00e0ng Phanxic\u00f4. T\u1ea5t c\u1ea3 \u0111\u1ec1u \u0111\u01b0\u1ee3c c\u1eaft ngh\u0129a thu\u1eadn l\u1ee3i cho thay \u0111\u1ed5i.<\/p>\n \u0110i\u1ec1u n\u00e0y l\u00e0m n\u1ea3y sinh m\u1ed9t c\u00e2u h\u1ecfi. \u0110\u1ebfn m\u1ee9c n\u00e0o l\u00e0 m\u1ee9c \u0111\u00e1ng tin \u0111\u1ec3 g\u00e1n \u0111\u1ee9c Phanxic\u00f4 thu\u1ed9c v\u00e0o h\u00e0ng ng\u0169 nh\u1eefng ng\u01b0\u1eddi ch\u1ee7 tr\u01b0\u01a1ng thay \u0111\u1ed5i trong v\u1ea5n \u0111\u1ec1 ch\u1ecbu l\u1ec5 cho ng\u01b0\u1eddi t\u00e1i h\u00f4n? V\u00e0 n\u1ebfu c\u00f3 s\u1ef1 \u0111\u1ed3ng quy, th\u00ec \u0111\u00f3 l\u00e0 h\u1eddi h\u1ee3t hay ch\u1eb7t ch\u1ebd?<\/p>\n C\u00e2u h\u1ecfi n\u00e0y \u0111\u01b0\u1ee3c m\u1ed9t nh\u00e0 th\u1ea7n h\u1ecdc tr\u1ea3 l\u1eddi. V\u1ecb n\u00e0y \u0111\u00e3 t\u1eebng n\u00f3i tr\u00ean trang m\u1ea1ng n\u00e0y \u0111\u1ec3 minh ho\u1ea1 cho nh\u1eefng c\u1ea3i c\u00e1ch v\u1ec1 ph\u01b0\u01a1ng ph\u00e1p trong t\u00e0i li\u1ec7u ti\u00eau bi\u1ec3u nh\u1ea5t c\u1ee7a \u0111\u1ee9c Phanxic\u00f4, th\u00f4ng \u0111i\u1ec7p \u201cEvangelii Gaudium<\/i>\u201d: \u0110\u00f3 l\u00e0 Paul-Anthony McGavin, ng\u01b0\u1eddi \u00dac,70 tu\u1ed5i, linh m\u1ee5c thu\u1ed9c gi\u00e1o ph\u1eadn Canberra v\u00e0 Goulburn., v\u00e0 l\u00e0 m\u00f4t gi\u00e1o s\u0129 ph\u1ee5 t\u00e1 t\u1ea1i \u0111\u1ea1i h\u1ecdc Canberra.<\/p>\n McGavin nghi\u00eang v\u1ec1 thay \u0111\u1ed5i, v\u00e0 kh\u00f4ng d\u1ea5u di\u1ebfm s\u1ef1 \u0111\u1ed3ng t\u00ecnh c\u1ee7a m\u00ecnh v\u1edbi c\u00e1c quan \u0111i\u1ec3m c\u1ee7a Kasper. Nh\u01b0ng \u0111\u1ea5y kh\u00f4ng ph\u1ea3i l\u00e0 \u0111i\u1ec1u ng\u00e0i vi\u1ebft ra \u1edf \u0111\u00e2y. Nh\u01b0ng ng\u00e0i d\u00e0nh ti\u1ec3u lu\u1eadn c\u1ee7a m\u00ecnh \u0111\u1ec3 ch\u1ee9ng minh c\u00e1i quan h\u1ec7 gi\u1eefa nh\u1eefng \u0111\u1ec1 ngh\u1ecb thay \u0111\u1ed5i v\u00e0 \u201cph\u01b0\u01a1ng ph\u00e1p lu\u1eadn<\/i>\u201d c\u1ee7a \u0111\u1ee9c Phanxic\u00f4, v\u1ecb \u0111\u00e3 kh\u00f4ng khoan nh\u01b0\u1ee3ng v\u1edbi nh\u1eefng \u201ch\u1ec7 th\u1ed1ng \u0111\u00f3ng k\u00edn<\/i>, \u201d d\u00f9 l\u00e0 trong b\u00ecnh di\u1ec7n m\u1ee5c v\u1ee5 hay gi\u00e1o l\u00fd.<\/p>\n Theo McGavin, \u0111\u1ee9c Ratzinger c\u0169ng c\u00f3 m\u1ed9t ph\u01b0\u01a1ng ph\u00e1p lu\u1eadn \u201cm\u1edf.<\/i>\u201d V\u00e0 trong ph\u1ea7n \u0111\u1ea7u c\u1ee7a ti\u1ec3u lu\u1eadn, ng\u00e0i khai tri\u1ec3n r\u1ed9ng r\u00e3i v\u1ec1 s\u1ef1 t\u01b0\u01a1ng h\u1ee3p gi\u1eefa hai v\u1ecb gi\u00e1o ho\u00e0ng g\u1ea7n \u0111\u00e2y nh\u1ea5t, \u0111\u1ebfn \u0111\u1ed9 \u0111\u1ed9c gi\u1ea3 b\u1ecb xi\u00eau l\u00f2ng m\u00e0 ngh\u0129 r\u1eb1ng \u0111\u1ee9c Phanxic\u00f4 \u0111ang chu\u1ea9n b\u1ecb th\u1ef1c hi\u1ec7n nh\u1eefng g\u00ec \u0111\u1ee9c Ratzinger \u0111\u00e3 \u0111\u1ecbnh l\u00e0m.<\/p>\n Nh\u01b0ng s\u1ef1 mong \u0111\u1ee3i ch\u00fa tr\u1ecdng v\u00e0o ch\u00ednh v\u1ecb gi\u00e1o ho\u00e0ng \u0111\u01b0\u01a1ng nhi\u1ec7m, v\u00ec ch\u1ec9 \u0111\u1ebfn l\u00fac chung cu\u1ed9c, sau hai cu\u1ed9c h\u1ecdp th\u01b0\u1ee3ng h\u1ed9i \u0111\u1ed3ng, ch\u00ednh ng\u00e0i m\u1edbi l\u00e0 ng\u01b0\u1eddi quy\u1ebft \u0111\u1ecbnh con \u0111\u01b0\u1eddng ph\u1ea3i theo, trong v\u1ea5n \u0111\u1ec1 h\u00f4n nnh\u00e2n n\u00f3i chung, v\u00e0 trong vi\u1ec7c ch\u1ecbu l\u1ec5 c\u1ee7a ng\u01b0\u1eddi t\u00e1i h\u00f4n n\u00f3i ri\u00eang.<\/p>\n \u0110\u00f3 l\u00e0 m\u1ed9t \u0111\u01b0\u1eddng l\u1ed1i canh t\u00e2n m\u1ee5c v\u1ee5, n\u1ebfu kh\u00f4ng n\u00f3i c\u0169ng l\u00e0 canh t\u00e2n gi\u00e1o l\u00fd, m\u00e0 \u0111\u1ee9c Phanxic\u00f4 \u0111\u00e3 c\u00f3 trong \u0111\u1ea7u, theo l\u1eadp lu\u1eadn c\u1ee7a McGavin.<\/p>\n Sau \u0111\u00e2y l\u00e0 tr\u1ecdn v\u1eb9n b\u1ea3n v\u0103n b\u00e0i ti\u1ec3u lu\u1eadn c\u1ee7a nh\u00e0 th\u1ea7n h\u1ecdc ng\u01b0\u1eddi \u00dac:<\/p>\n > Reconciling anomalies: a hermeneutic on divorce and remarriage<\/strong><\/a><\/p>\n V\u00e0 sau \u0111\u00e2y l\u00e0 m\u1ed9t ph\u1ea7n tr\u00edch d\u1eabn kh\u00e1 d\u00e0i c\u1ee7a b\u00e0i ti\u1ec3u lu\u1eadn.<\/p>\n <\/p>\n _________<\/p>\n <\/p>\n <\/p>\n RECONCILING ANOMALIES: A HERMENEUTIC ON DIVORCE AND REMARRIAGE <\/b><\/p>\n by Paul-Anthony McGavin<\/b><\/p>\n There have been moves and counter-moves for the upcoming Synod on the Family to look again at the Latin tradition on divorce and remarriage. Both directions of movement have been promoted by Pope Francis.<\/p>\n Cardinal M\u00fcller as Prefect of the Congregation for the Doctrine of the Faith was published in “L\u2019Osservatore Romano” of 25 October 2013 refuting the ideas of those who want to permit second marriages while the first spouse is still alive.<\/p>\n Cardinal Kasper was invited by Pope Francis to give an inaugural address to the Consistory of on the Family where he argued that it was not enough to consider the problem only from a sacramental perspective.<\/p>\n M\u00fcller\u2019s document presumably invoked the permission of the Pope, and Kasper\u2019s address was reportedly praised by the Pope as \u201cprofound and serene\u201d theology.<\/p>\n These seemingly polar positions are not easily reconciled. This article draws upon the methodological approaches of Joseph Ratzinger and of Jorge Bergoglio to suggest a way toward reconciling these anomalies. [\u2026] Pope Emeritus Benedict is a scholar of immense breadth and depth in a way that Pope Francis is not. But in their different ways, each demonstrates a reaching for a manner of theological practice that presses the boundaries of thinking that operates in singular philosophical or canonical manners of reasoning.<\/p>\n Their mentalities are not of the closed-system kind. [\u2026] Neither the methodology of Ratzinger nor of Bergoglio is simply phenomenological. [\u2026] Ratzinger captures a sense of the congruity of philosophy and empirics in his 2004 essays in “Truth and Tolerance” when he argues the essential truth of the Torah by quoting the Apostle Paul:<\/p>\n “When the gentiles who do not have the law do by nature what the law requires, they are a law to themselves, even though they do not have the law (Roman 2:14-15)”.<\/p>\n This is essentially a restatement of natural law. Yet it is not natural law as understood in syllogistic philosophical terms, nor in terms of positive law, but natural law as understood in a congruency between premise (which may be a deontic articulation of law as in the Decalogue) and empirics that witness to the coherence and integrity of a living witness. Such an integral approach is not the \u201cdesk bound theology\u201d that Bergoglio decries in “Evangelii gaudium” (n. 133). Pope Francis is not always temperate in his expressions, but viewed methodologically his approach is congruent with a Ratzingerian perspective.<\/p>\n It is this manner of natural law approach to moral theology that is challenged by those who are unsettled by suggestions arising under Jorge Bergoglio for reconsideration of divorce and remarriage.<\/p>\n The more serious challenges are usually directed at Walter Kasper, rather than Pope Francis.<\/p>\n One of the first challenges came from Cardinal Burke, Prefect of the Supreme Tribunal of the Apostolic Signatura, who in an EWTN interview of 20 March 2014 declared: \u201cIn my estimation as a canonist, I do not think it is possible\u2026 that the Church\u2019s approach [on the matter of divorce and remarriage] can change\u201d, and: \u201cWe\u2019re talking about the very words of Christ himself in the Gospel in which he taught the indissolubility of marriage\u201d.<\/p>\n The issues raised in this brief interview excerpt of Cardinal Burke make clear that the question of divorce and remarriage also traverses canon law, dogmatic theology, sacramental theology, and biblical theology. Granted that the issues are complex and range across a wide field, this brief interview points to a certain narrowness in response. Over the years, the canon law of the Church shows some amazing responses to pastoral anomalies. Just to name a few: solemn religious vows to God can be dispensed; those in holy orders can be \u201claicised\u201d and contract valid marriages; Catholics who contracted invalid marriages can obtain retroactive validation; and those who contracted civil marriages with canonical irregularity can after civil divorce contract another marriage with ecclesial validity. Simply to say, \u201cI do not think it is possible\u201d seems unduly determinative in excluding further development across the range of considerations involved.<\/p>\n Even the reference to the dominical texts: \u201cWhat therefore God has joined together, let not man put asunder\u201d, and: \u201cWhoever divorces his wife and marries another, commits adultery against her\u201d (Mark 10:9, 11), are cited in a deontic manner that seems to involve no hermeneutic. [\u2026] The inclusion of \u201cexcept on the grounds of fornication [porneias]\u201d in the first of the Matthean text on this topic (Matthew 5:31-32) may refer to \u201cindecency\u201d in Deuteronomy 24:1, but may also capture something of matrimonial jurisprudence in the early Church. Certainly, the Pauline treatment makes clear that matrimonial jurisprudence was not simply a settled issue in the apostolic era (1 Corinthians 7:10-15). My purpose in these observations is not to diminish the received dominical teaching on the nature of marriage. It is to make clear that receiving this teaching still involves interpretative acts and reasoning, requires a “hermeneutics of continuity”. [\u2026]<\/p>\n Nor does a noetic sacramental theology or moral theology close the issue, and Pope Francis is unlikely to be daunted by such attempts at closure or \u2013 in the expression of Joseph Ratzinger \u2013 to accept a view of orthodox theology as \u201cmerely repeating magisterial statements of doctrine and traditional formulae\u201d. [\u2026] An impressive example of such argumentation is a lengthy article by John Corbett O.P. and seven collaborators as published in the Summer 2014 issue of “Nova et Vetera”: \u201cRecent Proposals for the Pastoral Care of the Divorced and Remarried\u201d.<\/p>\n I find the scholarship of this article impressive in its reach and exactness. But it seems to me to typify the recall by Ratzinger of his seminary theology: \u201cThe crystal-clear logic seemed to me to be too closed in on itself, too impersonal and ready-made”. Across the areas of sacramental theology, selected Church history, and magisterial documents, the authors are impressive in mounting arguments that are syllogistically tight, but less sure in terms of soundness. [\u2026]<\/p>\n Although it seems a harsh thing to say, it is as though Corbett and his collaborators have never sat in the confessional. [\u2026] In the confessional the heartbreaking stories of marriage failure largely do not focus on \u201cuncleanness\u201d of one kind or another. The main issues are things like lack of communication, sustained meanness, deep unkindnesses, on-going diminishment of the person by treating as a commodity or as a supplier of goods and services, and the deathliness of cohabitation that is not a marriage. [\u2026] A confessor\u2019s understanding conveyed implicitly or conveyed in few words often leads to tearfulness by the penitents. And tears not so much tears of repentance and grief, as tears of relief that someone has listened with a sympathetic ear, and conveyed a sense of mercy as learned from Jesus.<\/p>\n Those mounting a contra-position to Cardinal Kasper are concerned about \u201cfalse mercy\u201d, and one should be concerned about mercy that is unjustly practised and falsely conceived. But mercy nevertheless must be at the heart of every action of the Church and the ministers of the Church. A small book of Cardinal Kasper bears the title: “Mercy: the essence of the Gospel and the key to Christian life”. I am not here going to mount a critical appreciation of that work. But the fact is that Pope Francis acclaims: \u201cThis book has done me much good”. [\u2026]<\/p>\n We have to seek the good in the proposals put by Kasper, and to respond searchingly and wisely to discover how we may be instruments of authentic mercy. [\u2026] My experience across the years leads me to observe that those who continue to practice the faith after civil divorce and civil remarriage are generally not the \u201cserial monogamy\u201d types, but are people who in phenomenological terms have experienced the death of a marriage. The marriage partner may still be alive, but the marriage not. [\u2026]<\/p>\n Those who look at the issue only in canonical terms and in terms of technical sacramental theology cannot accept the death of a marriage. Viewed from the contra-position to Kasper, narratives such as I recount from penitents are simply phenomenological statements, and not \u201creality\u201d statements. From the contra-position, the celebration of the marriage contract effects an ontological change \u2013 just as the valid celebration of baptism effects an ontological change in the baptised person, and just as the valid celebration of the sacred mysteries effects an ontological change that is explained as transubstantiation.<\/p>\n This is a real quandary, because the Church has never dealt simply in phenomenological terms. In phenomenological terms, for example, Jesus was \u201cson of Joseph\u201d; and in phenomenological terms Jesus suffered a death that shattered all the hopes of those whom he chose as Apostles. The verities of Christian faith know otherwise. So, too, in phenomenological terms one may encounter enactments of a spouse or of spouses that are starkly in contradiction to what is professed of the matrimonial state. Those in the contra-position hold that the matrimonial state remains in the face of these violations and in the face of phenomenological death.<\/p>\n The very day after writing this section of this paper, I noticed the following in the 17 August 2014 address in Korea of Pope Francis to the Bishops of Asia:<\/p>\n “Then too, there is a [another] temptation: that of the apparent security to be found in hiding behind easy answers, ready formulas, rules and regulations. Jesus clashed with people who would hide behind laws, regulations and easy answers… He called them hypocrites. Faith by nature is not self-absorbed; it ‘goes out’. It seeks understanding; it gives rise to testimony; it generates mission. In this sense, faith enables us to be both fearless and unassuming in our witness of hope and love. Saint Peter tells us that we should be ever ready to respond to all who ask the reason for the hope within us (cf. 1 Pet 3:15). Our identity as Christians is ultimately seen in our quiet efforts to worship God alone, to love one another, to serve one another, and to show by our example not only what we believe, but also what we hope for, and the One in whom we put our trust (cf. 2 Tim 1:12)”. [\u2026]<\/p>\n The fact remains that it is such closed-system perspectives that were challenged in a spearhead way when early in his consistory address Cardinal Kasper said:<\/p>\n “It is not enough to consider the problem only from the point of view and from the perspective of the Church as a sacramental institution. We need a paradigm change and we must\u2026 consider the situation also from the perspective of those who are suffering and asking for help”.<\/p>\n In effect, Kasper is saying that a received paradigm of sacramental theology cannot be our sole paradigm for addressing complex situations that cannot be dealt with from this perspective. And in his interview published 7 May 2014 in “Commonweal” he said: \u201cWe have our own resources for finding a solution\u201d.<\/p>\n It is not my purpose here to \u201cfind a solution\u201d \u2013 that, among other things, is the challenge of the upcoming Synods of the Church and the Holy Father in communion with the whole Church. But I will say that it is arrogant and specious to speak dismissively of the Orthodox practice of oikonomia, \u201ceconomy\u201d, that may allow for a second non-sacramental marriage, after the manner of Cardinal M\u00fcller: \u201cThis practice [of oikonomia] cannot be reconciled with God\u2019s will”; nor after the manner of Corbett and his collaborators. [\u2026]<\/p>\n I would also add that it is wrong for the contra-position to imply any correspondence between Anglican practice and Orthodox practice (Corbett). The collapse of Anglican marriage discipline is contemporary and has occurred within my ministerial lifetime. Orthodox matrimonial jurisprudence is long-standing and, although the world area of Orthodoxy is far smaller than that of Latin Catholicism, one does not need to engage in sophisticated demographic studies to observe that matrimony in Orthodoxy has displayed and continues to display a general stability that is being lost in Latin Catholicism. I am not proposing Orthodox practices as a panacea, but it seems to me evident that engaged conversation between Orthodox and Latin perspectives would be very helpful in the present conflictual circumstances.<\/p>\n It is engaged conversation that is needed. What Cardinal Kasper has said is not \u201cthe last word\u201d. Our present Holy Father often speaks “ad libitum”, and his words are only \u201clast words\u201d under restrictive circumstances. But such as Cardinal Burke and Father Corbett and his associates have endeavoured to give finality to words that are argumentative rather than conversing.<\/p>\n I began this paper in terms of the congruency between the methodologies of Ratzinger and Bergoglio. [\u2026] The following quote from “Evangelii gaudium” is an example of the manner of thinking of Pope Francis that is holistic, concrete, and pastoral:<\/p>\n “There\u2026 exists a constant tension between ideas and realities. Realities simply ‘are’, whereas ideas are ‘worked out’. There has to be a continuous dialogue between the two, lest ideas become detached from realities. It is dangerous to dwell in the realm of words alone\u2026 So [another] principle comes into play: realities are greater than ideas. This calls for rejecting the various means of masking reality: angelic forms of purity, dictatorships of relativism, empty rhetoric, objectives more ideal than real, brands of ahistorical fundamentalism, ethical systems bereft of wisdom” (n. 231).<\/p>\n <\/p>\n <\/p>\n __________<\/p>\n <\/p>\n The previous article from www.chiesa<\/i> on this issue, with links to the main texts on the dispute:<\/p>\n > M\u00fcller: “These Theories Are Radically Mistaken”<\/strong><\/a> (29.7.2014)<\/p>\n <\/p>\n And the essay in “Nova et Vetera<\/i>” in which McGavin presents his arguments:<\/p>\n > Recent Proposals for the Pastoral Care of the Divorced and Remarried: A Theological Assessment<\/strong><\/a><\/p>\n In addition to John Corbett, the authors are six other Dominican Fathers: Andrew Hofer, Paul J. Keller, Dominic Langevin, Dominic Legge, Thomas Petri, and Thomas Joseph White, plus Professor Kurt Martens.<\/p>\n <\/p>\n __________<\/p>\n <\/p>\n In the United States, Ignatius Press is preparing to publish a book in this issue, entitled: “Remaining in the Truth of Christ: Marriage and Communion in the Catholic Church<\/i>“.<\/p>\n The volume collects the replies of five cardinals, of the archbishop secretary of the Vatican congregation for the Oriental Churches, and of three scholars on the ideas supported by Cardinal Walter Kasper in the opening discourse of the consistory in February 2014.<\/p>\n These are the nine chapters of the book:<\/p>\n <\/p>\n 1. The Argument in Brief 2. Dominical Teaching on Divorce and Remarriage: The Biblical Data 3. Divorce and Remarriage in the Early Church: Some Historical and Cultural Reflections 4. Separation, Divorce, Dissolution of the Bond, and Remarriage: Theological and Practical Approaches of the Orthodox Churches 5. Unity and Indissolubility of Marriage: From the Middle Ages to the Council of Trent 6. Testimony to the Power of Grace: On the Indissolubility of Marriage and the Debate concerning the Civilly Remarried and the Sacraments 7. Sacramental Ontology and the Indissolubility of Marriage 8. The Divorced and Civilly Remarried and the Sacraments of the Eucharist and Penance 9. The Canonical Nullity of the Marriage Process as the Search for the Truth The Augustinian Robert Dodaro, the editor of the book, is head of the patristic institute “Augustinianum” in Roma. The Jesuit Paul Mankowski is a professor at the Lumen Christi Institute in Chicago. Professor John M. Rist teaches ancient history and philosophy at the University of Toronto and at the Catholic University of America in Washington.<\/p>\n The founder and director of Ignatius Press is the Jesuit Joseph D. Fessio, a member of the Sch\u00fclerkreis, the group of former theology students of Joseph Ratzinger.<\/p>\n <\/p>\n __________<\/p>\n <\/p>\n <\/p>\n The previous essay by Paul-Anthony McGavin published on www.chiesa, on the innovations of method in “Evangelii Gaudium”:<\/p>\n > The Joys and Sorrows of Francis’s Magisterium<\/strong><\/a> (15.4.2014)<\/p>\n __________<\/p>\n <\/p>\n <\/p>\n","protected":false},"excerpt":{"rendered":" Vi\u1ec7c r\u01b0\u1edbc l\u1ec5 c\u1ee7a ng\u01b0\u1eddi t\u00e1i h\u00f4n. \u0110\u1ee9c Phanxic\u00f4 \u0111\u00e3 \u01b0ng thu\u1eadn \u201cin pectore – trong l\u00f2ng\u201d. B\u00e0i c\u1ee7a Sandro Magister Ngu\u1ed3n: http:\/\/chiesa.espresso.repubblica.it\/articolo\/1350864?eng=y \u0110\u1ee9c gi\u00e1o ho\u00e0ng \u0111\u00e3 cho ti\u1ebfp t\u1ee5c b\u00e0n c\u00e3i. Ng\u00e0i kh\u00f4ng n\u00f3i ng\u00e0i \u0111\u1ee9ng v\u1ec1 phe nh\u1eefng ng\u01b0\u1eddi \u0111\u1ed3ng thu\u1eadn hay ch\u1ed1ng l\u1ea1i, nh\u01b0ng ng\u00e0i c\u00f3 v\u1ebb \u0111\u1ee9ng g\u1ea7n nh\u1eefng … Read more<\/a><\/p>\n","protected":false},"author":26,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":[],"categories":[65],"tags":[],"_links":{"self":[{"href":"http:\/\/saobiennhatrang.net\/index.php?rest_route=\/wp\/v2\/posts\/3531"}],"collection":[{"href":"http:\/\/saobiennhatrang.net\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"http:\/\/saobiennhatrang.net\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"http:\/\/saobiennhatrang.net\/index.php?rest_route=\/wp\/v2\/users\/26"}],"replies":[{"embeddable":true,"href":"http:\/\/saobiennhatrang.net\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=3531"}],"version-history":[{"count":2,"href":"http:\/\/saobiennhatrang.net\/index.php?rest_route=\/wp\/v2\/posts\/3531\/revisions"}],"predecessor-version":[{"id":3533,"href":"http:\/\/saobiennhatrang.net\/index.php?rest_route=\/wp\/v2\/posts\/3531\/revisions\/3533"}],"wp:attachment":[{"href":"http:\/\/saobiennhatrang.net\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=3531"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"http:\/\/saobiennhatrang.net\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=3531"},{"taxonomy":"post_tag","embeddable":true,"href":"http:\/\/saobiennhatrang.net\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=3531"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
\nRobert Dodaro, O.S.A.<\/p>\n
\nPaul Mankowski, S.J.<\/p>\n
\nJohn M. Rist<\/p>\n
\nArchbishop Cyril Vasil\u2019, S.J.<\/p>\n
\nWalter Cardinal Brandm\u00fcller<\/p>\n
\nGerhard Ludwig Cardinal M\u00fcller<\/p>\n
\nCarlo Cardinal Caffarra<\/p>\n
\nVelasio Cardinal De Paolis, C.S.<\/p>\n
\nRaymond Leo Cardinal Burke<\/p>\n