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<\/p>\nScola: B\u1ed1n gi\u1ea3i ph\u00e1p cho ng\u01b0\u1eddi ly d\u1ecb v\u00e0 t\u00e1i h\u00f4n<\/b><\/p>\n
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B\u00e0i c\u1ee7a Sandro Magister<\/i><\/p>\n
Ngu\u1ed3n: http:\/\/chiesa.espresso.repubblica.it\/articolo\/1350876?eng=y<\/a><\/p>\n <\/p>\n V\u00e0 gi\u1ea3i ph\u00e1p th\u1ee9 t\u01b0 l\u00e0 gi\u1ea3i ph\u00e1p m\u1edbi nh\u1ea5t: Trao th\u1eb3ng vi\u1ec7c th\u1ea9m \u0111\u1ecbnh t\u00ednh h\u1ee3p ph\u00e1p c\u1ee7a cu\u1ed9c h\u00f4n nh\u00e2n cho v\u1ecb gi\u00e1m m\u1ee5c s\u1edf t\u1ea1i hay cho m\u1ed9t trong c\u00e1c ph\u1ee5 t\u00e1 ng\u00e0i ch\u1ec9 \u0111\u1ecbnh, qua m\u1ed9t h\u00ecnh th\u1ee9c kh\u00f4ng n\u1eb7ng t\u00ednh ph\u00e1p l\u00fd. C\u00f9ng v\u1edbi v\u1ecb t\u1ed5ng gi\u00e1m m\u1ee5c Milan, b\u00e2y gi\u1edd \u0111\u00e3 c\u00f3 \u0111\u1ebfn 10 v\u1ecb h\u1ed3ng y c\u00f3 l\u1eadp tr\u01b0\u1eddng ch\u1ed1ng l\u1ea1i c\u00e1c \u00fd t\u01b0\u1edfng c\u1ee7a Kasper-Bergoglio. <\/i><\/p>\n <\/p>\n ROMA, ng\u00e0y 22 th\u00e1ng Ch\u00edn n\u0103m 2014 \u2013 C\u00f9ng v\u1edbi th\u01b0\u1ee3ng h\u00f4i \u0111\u1ed3ng \u0111ang \u0111\u1ebfn g\u1ea7n, cu\u1ed9c \u0111\u1ee5ng \u0111\u1ed9 gi\u1eefa nh\u1eefng v\u1ecb \u1ee7ng h\u1ed9 vi\u1ec7c thay \u0111\u1ed5i v\u00e0 c\u00e1c v\u1ecb b\u1ea3o v\u1ec7 gi\u00e1o l\u00fd v\u00e0 t\u1eadp t\u1ee5c c\u1ed5 truy\u1ec1n hai ng\u00e0n n\u0103m c\u1ee7a Gi\u00e1o h\u1ed9i C\u00f4ng gi\u00e1o trong v\u1ea5n \u0111\u1ec1 h\u00f4n nh\u00e2n c\u00e0ng tr\u1edf n\u00ean gay c\u1ea5n h\u01a1n bao gi\u1edd h\u1ebft.<\/p>\n Cu\u1ed9c \u0111\u1ee5ng \u0111\u1ed9 x\u1ea3y ra v\u00e0 x\u1ea3y ra tr\u01b0\u1edbc nh\u1ea5t t\u1ea1i c\u1ea5p cao nh\u1ea5t trong h\u00e0ng gi\u00e1o ph\u1ea9m, gi\u1eefa c\u00e1c v\u1ecb h\u1ed3ng y h\u00e0ng \u0111\u1ea7u. \u0110\u1eb7c bi\u1ec7t trong nan \u0111\u1ec1 cho cho ph\u00e9p hay kh\u00f4ng cho ph\u00e9p nh\u1eefng ng\u01b0\u1eddi C\u00f4ng gi\u00e1o \u0111\u00e3 ly d\u1ecb m\u00e0 l\u1ea1i t\u00e1i h\u00f4n b\u00ean d\u00e2n s\u1ef1 \u0111\u01b0\u1ee3c l\u00e3nh nh\u1eadn Th\u00e1nh Th\u1ec3.<\/p>\n Nh\u1eefng v\u1ecb ch\u1ee7 tr\u01b0\u01a1ng canh t\u00e2n c\u00f3 th\u1ee7 l\u00e3nh chi\u1ebfn \u0111\u1ea5u l\u00e0 h\u1ed3ng y ng\u01b0\u1eddi \u0110\u1ee9c v\u00e0 th\u1ea7n h\u1ecdc gia Walter Kasper. Kh\u00f4ng c\u00f3 v\u1ecb h\u1ed3ng y n\u00e0o kh\u00e1c c\u00f4ng khai \u0111\u1ee9ng v\u1ec1 phe ng\u00e0i m\u1ed9t c\u00e1ch r\u00e0nh r\u1ebd. V\u1ecb duy nh\u1ea5t \u0111\u00e3 h\u1ee9a \u1ee7ng h\u1ed9 Kasper l\u00e0 h\u1ed3ng y Reinhard Marx, t\u1ed5ng gi\u00e1m m\u1ee5c Munich, ng\u01b0\u1eddi \u0111\u00e3 tuy\u00ean b\u1ed1 m\u00ecnh s\u1ebd \u0111em \u0111\u1ebfn th\u01b0\u1ee3ng h\u1ed9i \u0111\u1ed3ng m\u1ed9t t\u00e0i li\u1ec7u c\u00f3 ch\u1eef k\u00fd c\u1ee7a nh\u1eefng gi\u00e1m m\u1ee5c \u0110\u1ee9c thu\u1eadn t\u00ecnh thay \u0111\u1ed5i.<\/p>\n Nh\u01b0ng chuy\u1ec7n \u0111\u1ee9c gi\u00e1o ho\u00e0ng Phanxic\u00f4 \u0111\u1ee9ng v\u1ec1 ph\u00eda Kasper kh\u00f4ng c\u00f2n l\u00e0 b\u00ed m\u1eadt n\u1eefa, m\u1eb7c d\u00f9 ng\u00e0i ch\u01b0a bao gi\u1edd tuy\u00ean b\u1ed1 c\u00f4ng khai v\u00e0 r\u00e0nh r\u1ecdt \u00fd ngh\u0129 c\u1ee7a m\u00ecnh. Nh\u01b0ng ng\u00e0i \u0111\u00e3 h\u00e0m ng\u1ee5 vi\u1ec7c n\u00e0y trong c\u1eed ch\u1ec9 \u0111\u01a1n gi\u1ea3n l\u00e0 tin t\u01b0\u1edfng trao ph\u00f3 cho Kasper \u0111\u1ecdc b\u00e0i di\u1ec5n v\u0103n d\u1eabn nh\u1eadp cu\u1ed9c m\u1eadt ngh\u1ecb v\u00e0o th\u00e1ng Hai v\u1eeba qua, m\u1ed9t h\u00ecnh th\u1ee9c t\u1eadp d\u1ee3t tr\u01b0\u1edbc cho th\u01b0\u1ee3ng h\u1ed9i \u0111\u1ed3ng, v\u00e0 \u201c\u0111\u1ed3ng \u00fd<\/i>\u201d v\u1edbi ng\u00e0i \u2013 nh\u01b0 \u0111\u00edch th\u00e2n Kasper \u0111\u00e3 th\u1ed1 l\u1ed9 – v\u1ec1 \u0111\u1ec1 ngh\u1ecb thay \u0111\u1ed5i c\u00f3 \u0111\u1ec1 c\u1eadp t\u1edbi trong b\u00e0i di\u1ec5n v\u0103n.<\/p>\n Ng\u01b0\u1ee3c l\u1ea1i, c\u00e1c h\u1ed3ng y l\u00ean ti\u1ebfng ch\u1ed1ng l\u1ea1i c\u00e1c \u00fd ki\u1ebfn c\u1ee7a Kasper v\u00e0 b\u1ea3o v\u1ec7 gi\u00e1o l\u00fd v\u00e0 t\u1eadp t\u1ee5c truy\u1ec1n th\u00f4ng c\u0169ng nhi\u1ec1u v\u00e0 \u0111\u1ec1u l\u00e0 nh\u1eefng v\u1ecb l\u1ed7i l\u1ea1c.<\/p>\n N\u0103m v\u1ecb trong s\u1ed1 n\u00e0y \u0111\u00e3 l\u00ean ti\u1ebfng r\u1ea5t s\u1edbm, v\u00e0 li\u00ean t\u1ee5c nh\u1eafc l\u1ea1i. M\u1edbi \u0111\u00e2y, c\u00e1c ng\u00e0i \u0111\u00e3 c\u00f9ng nhau l\u00ean ti\u1ebfng trong m\u1ed9t cu\u1ed1n s\u00e1ch s\u1eafp xu\u1ea5t b\u1ea3n t\u1ea1i M\u1ef9 v\u00e0 \u00dd. \u0110\u00f3 l\u00e0 c\u00e1c v\u1ecb h\u1ed3ng y Gerhard L. M\u00fcller, b\u1ed9 tr\u01b0\u1edfng b\u1ed9 gi\u00e1o l\u00fd \u0111\u1ee9c tin, Walter Brandm\u00fcller, Raymond L. Burke, Velasio De Paolis, v\u00e0 Carlo Caffarra.<\/p>\n N\u0103m v\u1ecb h\u1ed3ng y kh\u00e1c \u0111\u00e3 n\u00f3i c\u00f4ng khai v\u00e0 qua m\u1ed9t h\u00ecnh th\u1ee9c khai tri\u1ec3n c\u1eb7n k\u1ebd: \u0110\u00f3 l\u00e0 Fernando Sebasti\u00e1n Aguilar, h\u1ed3ng y ng\u01b0\u1eddi T\u00e2y Ban Nha; Thomas Collins, t\u1ed5ng gi\u00e1m m\u1ee5c Toronto; George Pell, ng\u01b0\u1eddi \u00dac, b\u1ed9 tr\u01b0\u1edfng b\u1ed9 m\u1edbi th\u00e0nh l\u1eadp lo vi\u00eac kinh t\u1ebf cho gi\u00e1o tri\u1ec1u; Marc Ouellet, m\u1ed9t ng\u01b0\u1eddi Gia n\u00e3 \u0111\u1ea1i n\u1eefa, b\u1ed9 tr\u01b0\u1edfng b\u1ed9 gi\u00e1m m\u1ee5c; v\u00e0 Angelo Scola, t\u1ed5ng gi\u00e1m m\u1ee5c Milan.<\/p>\n H\u1ed3ng y Pell \u0111\u00e3 n\u00f3i l\u00ean nh\u1eadn \u0111\u1ecbnh c\u1ee7a m\u00ecnh trong l\u1eddi m\u1edf \u0111\u1ea7u c\u1ee7a m\u1ed9t cu\u1ed1n s\u00e1ch c\u0169ng s\u1eafp \u0111\u01b0\u1ee3c ph\u00e1t h\u00e0nh t\u1ea1i M\u1ef9 v\u00e0 \u00dd.<\/p>\n Trong khi Ouellet v\u00e0 Scola l\u1ea1i g\u00f3p th\u00eam quan \u0111i\u1ec3m c\u1ee7a m\u00ecnh qua hai b\u00e0i ph\u00e2n t\u00edch c\u1eb7n k\u1ebd trong s\u1ed1 m\u1edbi nh\u1ea5t c\u1ee7a t\u1ea1p ch\u00ed \u201cCommunio- Hi\u1ec7p Th\u00f4ng<\/i>\u201d \u1ea5n b\u1ea3n ph\u00e1t h\u00e0nh t\u1ea1i B\u1eafc M\u1ef9. \u0110\u00f3 l\u00e0 t\u1ea1p ch\u00ed th\u1ea7n h\u1ecdc qu\u1ed1c t\u1ebf, th\u00e0nh l\u1eadp v\u00e0o \u0111\u1ea7u th\u1eadp ni\u00ean 1970 do Hans Urs von Balthasar, Henri de Lubac, v\u00e0 Joseph Ratzinger.<\/p>\n Trong s\u1ed1 m\u01b0\u1eddi v\u1ecb h\u1ed3ng y n\u00e0y, s\u00e1u v\u1ecb s\u1ebd tham d\u1ef1 th\u01b0\u1ee3ng h\u1ed9i \u0111\u1ed3ng s\u1eafp t\u1edbi, \u0111\u1eb7c bi\u1ec7t l\u00e0 M\u00fcller, Burke, Caffarra, Pell, Ouellet, v\u00e0 Scola.<\/p>\n Nh\u01b0ng c\u00f2n c\u00f3 c\u00e1c h\u1ed3ng y kh\u00e1c trong th\u01b0\u1ee3ng h\u1ed9i \u0111\u1ed3ng c\u0169ng \u0111\u01b0\u1ee3c nh\u00ecn nh\u1eadn nh\u01b0 l\u00e0 nh\u1eefng ng\u01b0\u1eddi b\u1ea3o v\u1ec7 truy\u1ec1n th\u1ed1ng, nh\u01b0 P\u00e9ter Erd\u00f6, ng\u01b0\u1eddi s\u1ebd tr\u00ecnh b\u00e0y b\u1ea3n t\u1ed5ng k\u1ebft, Timothy M. Dolan, Willem Jacobus Eijk, Christoph Sch\u00f6nborn, Angelo Amato, Mauro Piacenza, Elio Sgreccia, Angelo Bagnasco.<\/p>\n Ph\u1ea7n ti\u1ebfp sau \u0111\u00e2y l\u00e0 m\u1ed9t \u0111o\u1ea1n \u0111\u01b0\u1ee3c ch\u1ecdn \u0111\u1ec3 tr\u00edch d\u1eabn t\u1ea1i \u0111\u00e2y, r\u00fat ra t\u1eeb b\u00e0i b\u00e1o h\u1ed3ng y Scola \u0111\u0103ng tr\u00ean t\u1edd \u201cCommunio<\/i>,\u201d v\u00e0 \u0111\u01b0\u1ee3c ph\u00e1t h\u00e0nh trong s\u1ed1 m\u1edbi nh\u1ea5t c\u1ee7a t\u1ea1p ch\u00ed \u201cIl Regno<\/i>\u201d c\u00f3 to\u00e0 so\u1ea1n \u0111\u1eb7t t\u1ea1i Bologna.<\/p>\n Trong \u0111o\u1ea1n tr\u00edch d\u1eabn, \u0111\u1eb7c bi\u1ec7t quan tr\u1ecdng l\u00e0 c\u00e1c gi\u1ea3i ph\u00e1p \u0111\u01b0\u1ee3c \u0111\u1ec1 ngh\u1ecb cho v\u1ea5n \u0111\u1ec1 ch\u1ecbu l\u1ec5 c\u1ee7a ng\u01b0\u1eddi ly d\u1ecb v\u00e0 t\u00e1i h\u00f4n.<\/p>\n \u0110\u00f3 l\u00e0 b\u1ed1n \u0111\u1ec1 ngh\u1ecb, ho\u00e0n to\u00e0n ph\u00f9 h\u1ee3p v\u1edbi gi\u00e1o l\u00fd v\u00e0 t\u1eadp t\u1ee5c truy\u1ec1n th\u1ed1ng v\u1ec1 h\u00f4n nh\u00e2n, nh\u01b0ng kh\u00f4ng v\u00ec th\u1ebf m\u00e0 m\u1ea5t \u0111i t\u00ednh c\u00e1ch m\u1edbi m\u1ebb. \u0110\u00f3 l\u00e0 nh\u1eefng gi\u1ea3i ph\u00e1p li\u00ean quan \u0111\u1ebfn<\/p>\n – r\u01b0\u1edbc l\u1ec5 thi\u00eang li\u00eang, hay r\u01b0\u1edbc l\u1ec5 \u201cdo l\u00f2ng ao \u01b0\u1edbc<\/i>\u201d;<\/p>\n – n\u1ea1i \u0111\u1ebfn s\u1ef1 tr\u1ee3 gi\u00fap c\u1ee7a b\u00ed t\u00edch c\u00e1o gi\u1ea3i, d\u00f9 kh\u00f4ng c\u00f3 x\u00e1 gi\u1ea3i;<\/p>\n – ti\u1ebft d\u1ee5c trong khi v\u1eabn s\u1ed1ng chung d\u00e2n s\u1ef1;<\/p>\n – x\u00e1c \u0111\u1ecbnh t\u00ednh c\u00e1ch h\u1ee3p ph\u00e1p hay kh\u00f4ng h\u1ee3p ph\u00e1p c\u1ee7a m\u1ed9t cu\u1ed9c h\u00f4n nh\u00e2n, kh\u00f4ng ch\u1ec9 nh\u1edd \u0111\u1ebfn to\u00e0 \u00e1n gi\u00e1o ph\u1eadn, hay to\u00e0 \u00e1n t\u1ea1i Roma, m\u00e0 nh\u1edd \u0111\u1ebfn m\u1ed9t ti\u1ebfn tr\u00ecnh ph\u00e1p l\u00fd m\u1edbi, uy\u1ec3n chuy\u1ec3n h\u01a1n v\u00e0 kh\u00f4ng n\u1eb7ng t\u00ednh ph\u00e1p l\u00fd, d\u01b0\u1edbi s\u1ef1 gi\u00e1m s\u00e1t c\u1ee7a gi\u00e1m m\u1ee5c s\u1edf t\u1ea1i.<\/p>\n Gi\u1ea3i ph\u00e1p cu\u1ed1i c\u00f9ng v\u00e0 m\u1edbi m\u1ebb n\u00e0y \u0111\u01b0\u1ee3c h\u1ed3ng y Scola \u0111\u01b0a ra trong m\u1ed9t d\u1ea1ng th\u1ee9c \u0111\u01b0\u1ee3c tr\u00ecnh b\u00e0y c\u1eb7n k\u1ebd. Ng\u01b0\u1eddi ta mong n\u00f3 \u0111\u01b0\u1ee3c l\u1eafng nghe v\u00e0 quan t\u00e2m \u0111\u1ebfn nhi\u1ec1u trong th\u01b0\u1ee3ng h\u1ed9i \u0111\u1ed3ng.<\/p>\n V\u1edbi c\u00f9ng m\u1ed9t ch\u1ee5 \u0111\u00edch \u201c\u0111\u01a1n gi\u1ea3n ho\u00e1 v\u00e0 h\u1ee3p l\u00fd ho\u00e1 ti\u1ebfn tr\u00ecnh<\/i>,\u201d \u0111\u1ee9c gi\u00e1o ho\u00e0ng Phanxic\u00f4 \u0111\u00e3 th\u00e0nh l\u1eadp m\u1ed9t \u1ee7y ban \u0111\u1eb7c bi\u1ec7t h\u00f4m 27 th\u00e1ng T\u00e1m, \u0111\u1ec3 xem x\u00e9t vi\u1ec7c c\u1ea3i t\u1ed5 c\u00e1c th\u1ee7 t\u1ee5c ph\u00e1p l\u00fd li\u00ean quan \u0111\u1ebfn h\u00f4n nh\u00e2n, v\u1edbi c\u1ea3nh b\u00e1o ph\u1ea3i \u201cg\u00ecn gi\u1eef nguy\u00ean t\u1eafc b\u1ea5t kh\u1ea3 ph\u00e2n ly c\u1ee7a h\u00f4n nh\u00e2n<\/i>.\u201d<\/p>\n <\/p>\n <\/p>\n __________<\/p>\n <\/p>\n THE EUCHARIST, RECONCILIATION, AND DIVORCED AND REMARRIED PERSONS <\/b><\/p>\n by Angelo Scola<\/b><\/p>\n <\/p>\n [\u2026] What has just been said must be kept in mind when we address sensitive topics involving particular suffering, such as the topic of the divorced and remarried. Those who, after a failure of their marital common life, have established a new bond are denied access to the sacrament of Reconciliation and to the Eucharist.<\/p>\n Often the Church is accused of lacking sensitivity and understanding with regard to the phenomenon of the divorced and remarried without careful reflection on the reasons for her position, which she acknowledges to be based on divine revelation. Yet what is involved here is not an arbitrary action of the Church\u2019s Magisterium, but rather an awareness of the inseparable bond uniting the Eucharist and marriage.<\/p>\n In light of this intrinsic relation, it must be said that what impedes access to sacramental Reconciliation and the Eucharist is not a single sin, which can always be forgiven when the person repents and asks God for pardon. What makes access to these sacraments impossible is, rather, the state (condition of life) in which those who have established a new bond find themselves: a state which in itself contradicts what is signified by the bond between the Eucharist and marriage.<\/p>\n This condition is one that needs to be changed in order to be able to correspond to what is effected in these two sacraments. Non-admission to eucharistic Communion invites these persons, without denying their pain and their wound, to set out on a path toward a full communion that will come about at the times and in the ways determined in light of God\u2019s will.<\/p>\n Beyond various interpretations of the praxis in the early Church, which still do not seem to give evidence of actions substantially different from those of the present day, the fact that she increasingly developed an awareness of the fundamental bond between the Eucharist and marriage signals the outcome of a journey made under the guidance of the Holy Spirit, in much the same way as all the sacraments of the Church and their discipline took shape over time.<\/p>\n This helps us to understand why both “Familiaris consortio”, and “Sacramentum caritatis” confirmed \u201cthe Church\u2019s practice, based on sacred Scripture (cf. Mk 10:2\u201312), of not admitting the divorced and remarried to the sacraments, since their state and their condition of life objectively contradict the loving union of Christ and the Church signified and made present in the Eucharist\u201d (SC, 29).<\/p>\n In this perspective we should mention two elements that must be studied in greater depth. Certainly the Eucharist, on certain conditions, contains an aspect of forgiveness; nevertheless it is not a sacrament of healing. The grace of the eucharistic mystery effects the unity of the Church as the Bride and Body of Christ, and this requires in the recipient of sacramental Communion the objective possibility of allowing himself to be perfectly incorporated into Christ.<\/p>\n At the same time we need to explain much more clearly why the non-admission of those who have established a new bond to the sacraments of Reconciliation and the Eucharist should not be considered a \u201cpunishment\u201d for their condition, but rather a sign pointing the way to a possible path, with the help of God\u2019s grace and continued membership [immanenza] in the ecclesial community. For this reason and for the good of all the faithful, every ecclesial community is called to implement all the appropriate programs for the effective participation of these persons in the life of the Church, while respecting their concrete situation.<\/p>\n <\/p>\n Forms of participation in the sacramental economy<\/b><\/p>\n The life of these faithful does not cease to be a life called to holiness. Extremely valuable in this regard are several gestures that traditional spirituality has recommended as a support for those in situations that do not permit them to approach the sacraments.<\/p>\n I am thinking, first of all, about the value of spiritual communion, i.e., the practice of communing with the eucharistic Christ in prayer, of offering to him one\u2019s desire for his Body and Blood, together with one\u2019s sorrow over the impediments to the fulfillment of that desire.<\/p>\n It is wrong to think that this practice is extraneous to the Church\u2019s sacramental economy. In reality, so-called \u201cspiritual communion\u201d would make no sense apart from that sacramental economy. It is a form of participation in the Eucharist that is offered to all the faithful; and it is suited to the journey of someone who finds himself in a certain state or particular condition. If understood in this way, such a practice reinforces the sense of the sacramental life.<\/p>\n An analogous practice for the sacrament of Reconciliation could be proposed more systematically. When it is not possible to receive sacramental absolution, it will be useful to promote those practices that are considered \u2013 also by sacred Scripture \u2013 particularly suited to expressing penitence and the request for forgiveness, and to fostering the virtue of repentance (cf. 1 Pt 4:7\u20139). I am thinking especially of works of charity, reading the Word of God, and pilgrimages. When appropriate, this could be accompanied by regular meetings with a priest to discuss one\u2019s faith journey. These gestures can express the desire to change and to ask God for forgiveness while waiting for one\u2019s personal situation to develop in such a way as to allow one to approach the sacraments of Reconciliation and the Eucharist.<\/p>\n Finally, drawing on my experience as a pastor, I would like to recall that it is not impossible to propose to these faithful, on certain conditions and with suitable follow-up, \u201cthe commitment to live in complete continence,\u201d as St. John Paul II declared, \u201cthat is, to abstain from those acts proper to spouses.\u201d I can say, after many years of episcopal ministry, that this is a path \u2013 involving sacrifice together with joy \u2013 that God\u2019s grace does in fact make feasible. I have had the opportunity to readmit to sacramental communion divorced and remarried Catholics who had arrived at such a decision after mature reflection.<\/p>\n Pastoral experience also teaches us that these forms of participation in the sacramental economy are not palliative. Rather, from the perspective of conversion that is proper to Christian life, they are a constant source of peace.<\/p>\n <\/p>\n Cases of matrimonial nullity <\/b><\/p>\n In conclusion, we must consider the situation of those who believe in conscience that their marriage was invalid. What we have said thus far about sexual difference and the intrinsic relation between marriage and the Eucharist calls for careful reflection on the problems connected with declarations of marital nullity. When the need presents itself and the spouses request an annulment, it becomes essential to verify rigorously whether the marriage was valid and therefore is indissoluble.<\/p>\n This is not the occasion to repeat the fair recommendations that emerged in the responses to the questionnaire presented in “Instrumentum laboris” concerning the necessarily pastoral approach to this whole set of problems. We know very well how difficult it is for the persons involved to turn to their own past, which is marked by profound suffering. At this level too we see the importance of conceiving of doctrine and canon law as a unity.<\/p>\n <\/p>\n Faith and the sacrament of matrimony<\/b><\/p>\n Among the questions requiring further examination we should mention the relation between faith and the sacrament of matrimony, which Benedict XVI addressed several times, including at the end of his pontificate.<\/p>\n Indeed, the relevance of faith to the validity of the sacrament is one of the topics that the current cultural situation, especially in the West, compels us to weigh very carefully. Today, at least in certain contexts, it cannot be taken for granted that spouses who celebrate a wedding intend \u201cto do what the Church intends to do.\u201d A lack of faith could lead nowadays to the exclusion of the very goods of marriage. Although it is impossible to pass final judgment on a person\u2019s faith, we cannot deny the necessity of a minimum of faith, without which the sacrament of matrimony is invalid.<\/p>\n <\/p>\n A suggestion<\/b><\/p>\n In the second place, as “Instrumentum laboris” also makes clear, it is to be hoped that some way might be found to expedite cases of nullity \u2013 fully respecting all the necessary procedures \u2013 and to make the intimately pastoral nature of these processes more evident.<\/p>\n Along these lines, the upcoming extraordinary assembly could suggest that the pope give a broader endorsement [valorizzare di pi\u00f9] to the ministry of the bishop. Specifically, it could suggest that he examine the feasibility of the proposal, which is no doubt complex, to create a non-judicial canonical procedure which would have as its final arbiter not a judge or a panel of judges, but rather the bishop or his delegate.<\/p>\n I mean a procedure regulated by the law of the Church, with formal methods of gathering and evaluating evidence. Examples of administrative procedures currently provided for by canon law are the procedures for the dissolution of a non-consummated marriage (canons 1697-1706), or for reasons of faith (canons 1143-50), or also the penal administrative procedures (canon 1720).<\/p>\n Hypothetically, one could explore recourse to the following options: the presence in every diocese or in a group of small dioceses of a counseling service for Catholics who have doubts about the validity of their marriage. From there one could start a canonical process for evaluating the validity of the bond, conducted by a suitable appointee (with the help of qualified personnel like notaries as required by canon law); this process would be rigorous in gathering evidence, which would be forwarded to the bishop, together with the opinion of the appointee himself, of the defender of the bond, and of a person who is assisting the petitioner. The bishop (who may also entrust this responsibility to another person with delegated faculties) would be called on to decide whether or not the marriage is null (he may consult several experts before giving his own opinion). It would always be possible for either of the spouses to appeal that decision to the Holy See.<\/p>\n This proposal is not meant as a gimmick to resolve the delicate situation of divorced and remarried persons, but rather intends to make clearer the connection between doctrine, pastoral care, and canon law. [\u2026]<\/p>\n (Translated for “Communio<\/i>” by Michael J. Miller)<\/p>\n <\/p>\n __________<\/p>\n <\/p>\n <\/p>\n The complete article by Cardinal Scola in \u201cCommunio<\/i>\u201d:<\/p>\n > Marriage and the Family Between Anthropology and the Eucharist<\/strong><\/a><\/p>\n <\/p>\n And that of Cardinal Ouellet:<\/p>\n > Marriage and the Family Within the Sacramentality of the Church<\/strong><\/a><\/p>\n <\/p>\n While this is the complete index of the issue of “Communio”:<\/p>\n > Marriage: Theological and Pastoral Considerations<\/strong><\/a><\/p>\n <\/p>\n With a summary of all the articles collected in a booklet:<\/p>\n > “In view of the upcoming Synod of Bishops\u2026”<\/strong><\/a> Cardinal Ouellet also taught there, while Cardinal Scola was its president, like Cardinal Caffarra before him.<\/p>\n Ouellet, Scola, and Caffarra will take part in the upcoming synod on the family. Surprisingly, however, none of the scholars who are teaching today at the Pontifical John Paul II Institute for Studies on Marriage and Family have been called to be among the experts who will assist the synod fathers.<\/p>\n __________<\/p>\n <\/p>\n <\/p>\n <\/p>\n <\/p>\n","protected":false},"excerpt":{"rendered":" Scola: B\u1ed1n gi\u1ea3i ph\u00e1p cho ng\u01b0\u1eddi ly d\u1ecb v\u00e0 t\u00e1i h\u00f4n B\u00e0i c\u1ee7a Sandro Magister Ngu\u1ed3n: http:\/\/chiesa.espresso.repubblica.it\/articolo\/1350876?eng=y V\u00e0 gi\u1ea3i ph\u00e1p th\u1ee9 t\u01b0 l\u00e0 gi\u1ea3i ph\u00e1p m\u1edbi nh\u1ea5t: Trao th\u1eb3ng vi\u1ec7c th\u1ea9m \u0111\u1ecbnh t\u00ednh h\u1ee3p ph\u00e1p c\u1ee7a cu\u1ed9c h\u00f4n nh\u00e2n cho v\u1ecb gi\u00e1m m\u1ee5c s\u1edf t\u1ea1i hay cho m\u1ed9t trong c\u00e1c ph\u1ee5 t\u00e1 ng\u00e0i … 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\/3534"}],"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=3534"}],"version-history":[{"count":2,"href":"http:\/\/saobiennhatrang.net\/index.php?rest_route=\/wp\/v2\/posts\/3534\/revisions"}],"predecessor-version":[{"id":3536,"href":"http:\/\/saobiennhatrang.net\/index.php?rest_route=\/wp\/v2\/posts\/3534\/revisions\/3536"}],"wp:attachment":[{"href":"http:\/\/saobiennhatrang.net\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=3534"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"http:\/\/saobiennhatrang.net\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=3534"},{"taxonomy":"post_tag","embeddable":true,"href":"http:\/\/saobiennhatrang.net\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=3534"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
\nPlanned months ago to offer a contribution to the upcoming synod on the family, this special issue of \u201cCommunio\u201d was written by professors past and present of the Pontifical John Paul II Institute for Studies on Marriage and Family, created by pope Karol Wojtyla as an international institute of studies and proposals at the service of the Church on these issues, with its central location in Rome at the Pontifical Lateran University.<\/p>\n