Th\u1eadt s\u1ef1 l\u00e0 m\u1ed9t nan \u0111\u1ec1: B\u1ea5t kh\u1ea3 ph\u00e2n ly hay Ly d\u1ecb. <\/b><\/p>\n
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B\u00e0i c\u1ee7a Sandro Magister<\/i><\/p>\n
Ngu\u1ed3n: http:\/\/chiesa.espresso.repubblica.it\/articolo\/1350894?eng=y<\/a><\/p>\n <\/p>\n Th\u01b0\u1ee3ng h\u1ed9i \u0111\u1ed3ng kh\u00f4ng \u0111\u01b0\u1ee3c y\u00eau c\u1ea7u \u0111\u1ec3 quy\u1ebft \u0111\u1ecbnh v\u1ec1 v\u1ea5n \u0111\u1ec1 n\u00e0y. Nh\u01b0ng gi\u1ea3 thi\u1ebft v\u1ec1 c\u00e1c cu\u1ed9c h\u00f4n nh\u00e2n th\u1ee9 hai nay \u0111\u00e3 c\u00f3 \u0111\u1ea7y \u0111\u1ee7 quy\u1ec1n c\u00f4ng d\u00e2n t\u1ea1i cu\u1ed9c h\u1ed9i ngh\u1ecb th\u01b0\u1ee3ng \u0111\u1ec9nh c\u1ee7a Gi\u00e1o h\u1ed9i. B\u00e0i ph\u00ea b\u00ecnh c\u1ee7a h\u1ed3ng y Camillo Ruini. <\/i><\/p>\n <\/p>\n ROMA, ng\u00e0y 13 th\u00e1ng M\u01b0\u1eddi n\u0103m 2014 \u2013 Sau tu\u1ea7n l\u1ec5 nh\u00f3m h\u1ecdp \u0111\u1ea7u ti\u00ean c\u1ee7a th\u01b0\u1ee3ng h\u1ed9i \u0111\u1ed3ng, c\u00f3 m\u1ed9t \u0111i\u1ec1u tr\u1edf n\u00ean r\u00f5 r\u00e0ng: ch\u1ee7 \u0111\u00edch th\u1ef1c s\u1ef1 cu\u1ed9c b\u00e0n c\u00e3i l\u00e0 c\u00f3 ch\u1ea5p nh\u1eadn ly d\u1ecb trong h\u00f4n nh\u00e2n C\u00f4ng gi\u00e1o hay kh\u00f4ng.<\/p>\n Trong th\u01b0\u1ee3ng h\u1ed9i \u0111\u1ed3ng, ly d\u1ecb l\u00e0 m\u1ed9t t\u1eeb b\u1ecb ki\u00eang k\u1ef5. Kh\u00f4ng ai cho r\u1eb1ng th\u01b0\u1ee3ng h\u1ed9i \u0111\u1ed3ng l\u1ea1i b\u00e0n \u0111\u1ebfn \u0111i\u1ec3m \u1ea5y. Ai n\u1ea5y \u0111\u1ec1u c\u1ea3 ti\u1ebfng tuy\u00ean b\u1ed1 r\u1eb1ng gi\u00e1o l\u00fd v\u1ec1 t\u00ednh b\u1ea5t kh\u1ea3 ph\u00e2n ly ph\u1ea3i \u0111\u01b0\u1ee3c gi\u1eef nguy\u00ean v\u1eb9n.<\/p>\n Nh\u01b0ng khi b\u00e0n \u0111\u1ebfn vi\u1ec7c c\u00f3 cho ng\u01b0\u1eddi ly d\u1ecb v\u00e0 t\u00e1i h\u00f4n \u0111\u01b0\u1ee3c r\u01b0\u1edbc l\u1ec5 kh\u00f4ng, s\u1ef1 th\u1ec3 l\u1ea1i nh\u01b0 l\u00e0, trong tr\u01b0\u1eddng h\u1ee3p n\u00e0y, m\u1ed1i gi\u00e2y li\u00ean k\u1ebft th\u00e1nh thi\u00eang c\u1ee7a h\u00f4n nh\u00e2n d\u01b0\u1eddng nh\u01b0 kh\u00f4ng c\u00f2n hi\u1ec7n h\u1eefu n\u1eefa. Gi\u00e1o h\u1ed9i C\u00f4ng gi\u00e1o c\u0169ng n\u00ean nh\u00ecn nh\u1eadn c\u00f3 cu\u1ed9c h\u00f4n nh\u00e2n th\u1ee9 hai, nh\u01b0 c\u00e1c Gi\u00e1o h\u1ed9i Ch\u00ednh Th\u1ed1ng \u0111\u00e3 t\u1eebng.<\/p>\n Vi\u1ec7c n\u00e0y ch\u00ednh l\u00e0 \u0111i\u1ec3m ti\u00ean phong do nh\u1eefng ng\u01b0\u1eddi \u0111\u1ec1 x\u01b0\u1edbng canh t\u00e2n c\u1ed5 x\u00fay l\u00ean, kh\u00f4ng nh\u01b0 m\u1ed9t phong tr\u00e0o kh\u00f4ng ch\u00fat th\u1ef1c t\u1ebf \u1ee7ng h\u1ed9 vi\u1ec7c ly d\u1ecb trong C\u00f4ng gi\u00e1o, v\u1ed1n ch\u1ec9 c\u00f3 m\u1ed9t \u00edt nh\u00e0 th\u1ea7n h\u1ecdc nh\u01b0 Andrea Grillo hay Hermann H\u00e4ring minh nhi\u00ean \u0111\u1ec1 x\u01b0\u1edbng, nh\u01b0ng nh\u01b0 m\u1ed9t \u0111\u1ec1 ngh\u1ecb gi\u00fap \u0111\u1ee1 mang t\u00ednh th\u01b0\u01a1ng x\u00f3t d\u00e0nh cho nh\u1eefng ng\u01b0\u1eddi b\u1ecb t\u1eeb kh\u01b0\u1edbc kh\u00f4ng \u0111\u01b0\u1ee3c ph\u00e9p r\u01b0\u1edbc l\u1ec5 v\u00ec h\u1ecd \u0111\u00e3 t\u00e1i h\u00f4n b\u00ean d\u00e2n s\u1ef1, sau khi \u0111\u00e3 ph\u00e1 v\u1ee1 gi\u00e2y li\u00ean k\u1ebft c\u1ee7a b\u00ed t\u00edch h\u00f4n ph\u1ed1i b\u00ean d\u00e2n s\u1ef1.<\/p>\n \u0110\u1ec1 ngh\u1ecb n\u00e0y h\u1ea5p d\u1eabn. N\u00f3 \u0111\u01b0\u1ee3c \u0111\u01b0a ra nh\u01b0 m\u1ed9t ph\u01b0\u01a1ng thu\u1ed1c cho nh\u1eefng ai \u0111au kh\u1ed5 v\u00ec \u201cquy\u1ec1n<\/i>\u201d l\u00e3nh nh\u1eadn b\u00ed t\u00edch b\u1ecb t\u1eeb kh\u01b0\u1edbc. Kh\u00f4ng quan tr\u1ecdng l\u00e0 s\u1ed1 l\u01b0\u1ee3ng c\u00e1c tr\u01b0\u1eddng h\u1ee3p nh\u01b0 th\u1ebf r\u1ea5t \u00edt. Nh\u01b0ng c\u0169ng \u0111\u1ee7 \u0111\u1ec3 n\u00f3 ho\u1ea1t \u0111\u1ed9ng nh\u01b0 m\u1ed9t \u0111\u00f2n b\u1ea9y, d\u1eabn \u0111\u1ebfn m\u1ed9t thay \u0111\u1ed5i m\u00e0 c\u00e1c h\u1eadu qu\u1ea3 h\u1ee9a h\u1eb9n s\u1ebd l\u1edbn h\u01a1n r\u1ea5t nhi\u1ec1u.<\/p>\n X\u00e3 h\u1ed9i h\u1ecdc v\u1ec1 t\u00f4n gi\u00e1o h\u1eb3n c\u0169ng c\u00f3 nhi\u1ec1u \u0111i\u1ec1u ph\u1ea3i n\u00f3i v\u1ec1 kh\u00eda c\u1ea1nh n\u00e0y. M\u00e3i \u0111\u1ebfn gi\u1eefa th\u1ebf k\u1ef7 20, trong c\u00e1c gi\u00e1o x\u1ee9 C\u00f4ng gi\u00e1o, vi\u1ec7c c\u1ea5m nh\u1eefng ng\u01b0\u1eddi \u1edf trong t\u00ecnh tr\u1ea1ng h\u00f4n ph\u1ed1i r\u1ed1i r\u1eafm kh\u00f4ng \u0111\u01b0\u1ee3c ch\u1ecbu l\u1ec5 ch\u1eb3ng t\u1ea1o n\u00ean m\u1ed9t v\u1ea5n \u0111\u1ec1 n\u00e0o, v\u00ec g\u1ea7n nh\u01b0 ch\u1eb3ng ai nh\u1eadn ra. V\u00ec cho d\u00f9 s\u1ed1 ng\u01b0\u1eddi d\u1ef1 l\u1ec5 \u0111\u00f4ng, nh\u01b0ng ch\u1ec9 \u00edt ng\u01b0\u1eddi r\u01b0\u1edbc l\u1ec5 ng\u00e0y Ch\u00faa Nh\u1eadt. Ch\u1ec9 nh\u1eefng ai th\u01b0\u1eddng xuy\u00ean x\u01b0ng t\u1ed9i m\u1edbi th\u01b0\u1eddng xuy\u00ean ch\u1ecbu l\u1ec5. Ch\u1ee9ng c\u1edb cho vi\u1ec7c n\u00e0y l\u00e0 m\u1ed9t \u0111i\u1ec1u r\u0103n c\u00f3 hai m\u1eb7t m\u00e0 Gi\u00e1o h\u1ed9i \u0111\u00e3 bu\u1ed9c c\u00e1c gi\u00e1o h\u1eefu: x\u01b0ng t\u1ed9i \u201cm\u1ed9t n\u0103m \u00edt l\u00e0 m\u1ed9t l\u1ea7n<\/i>\u201d v\u00e0 r\u01b0\u1edbc l\u1ec5 \u201ctrong M\u00f9a Ph\u1ee5c Sinh<\/i>.\u201d<\/p>\n Nh\u01b0 th\u1ebf, vi\u1ec7c kh\u00f4ng r\u01b0\u1edbc l\u1ec5 kh\u00f4ng ph\u1ea3i l\u00e0 m\u1ed9t d\u1ea5u ch\u1ee9ng b\u1ecb ph\u1ea1t hay b\u1ecb lo\u1ea1i tr\u1eeb. \u0110\u1ed9ng l\u1ef1c ch\u00ednh khi\u1ebfn c\u00e1c t\u00edn h\u1eefu kh\u00f4ng th\u01b0\u1eddng xuy\u00ean r\u01b0\u1edbc l\u1ec5, l\u00e0 l\u00f2ng t\u00f4n k\u00ednh r\u1ea5t m\u1ef1c d\u00e0nh cho b\u00ed t\u00edch Th\u00e1nh Th\u1ec3, ch\u1ec9 c\u00f3 th\u1ec3 ti\u1ebfp c\u1eadn sau khi \u0111\u00e3 chu\u1ea9n b\u1ecb c\u1eb7n k\u1ebd, lu\u00f4n lu\u00f4n v\u1edbi l\u00f2ng k\u00ednh \u00fay v\u00e0 trong run s\u1ee3.<\/p>\n T\u1ea5t c\u1ea3 nh\u1eefng chuy\u1ec7n n\u00e0y \u0111\u00e3 thay \u0111\u1ed5i trong th\u1eddi C\u00f4ng \u0110\u1ed3ng Vatican\u00f4 \u0111\u00ea Nh\u1ecb v\u00e0 th\u1eddi h\u1eadu c\u00f4ng \u0111\u1ed3ng. T\u1eaft m\u1ed9t l\u1eddi, vi\u1ec7c x\u01b0ng t\u1ed9i gia t\u0103ng v\u00e0 vi\u1ec7c r\u01b0\u1edbc l\u1ec5 tr\u1edf th\u00e0nh m\u1ed9t hi\u1ec7n t\u01b0\u1ee3ng qu\u1ea7n ch\u00fang \u1ed3 \u1ea1t. B\u00e2y gi\u1edd, m\u1ed7i ng\u01b0\u1eddi, hay h\u1ea7u nh\u01b0 m\u1ecdi ng\u01b0\u1eddi, \u0111\u1ec1u lu\u00f4n lu\u00f4n r\u01b0\u1edbc l\u1ec5. V\u00ec trong th\u1eddi gian \u0111\u00f3, s\u1ef1 hi\u1ec3u bi\u1ebft v\u1ec1 b\u00ed t\u00edch Th\u00e1nh Th\u1ec3 \u0111\u00e3 thay \u0111\u1ed5i. S\u1ef1 hi\u1ec7n di\u1ec7n th\u1ef1c s\u1ef1 c\u1ee7a M\u00ecnh v\u00e0 M\u00e1u Ch\u00faa Gi\u00easu trong b\u00e1nh v\u00e0 r\u01b0\u1ee3u \u0111\u01b0\u1ee3c truy\u1ec1n ph\u00e9p \u0111\u00e3 gi\u1ea3n l\u01b0\u1ee3c th\u00e0nh ch\u1ec9 c\u00f2n s\u1ef1 hi\u1ec7n di\u1ec7n t\u01b0\u1ee3ng tr\u01b0ng. Vi\u1ec7c r\u01b0\u1edbc l\u1ec5 tr\u1edf th\u00e0nh gi\u1ed1ng nh\u01b0 m\u1ed9t d\u1ea5u hi\u1ec7u b\u00ecnh an, m\u1ed9t c\u1eed ch\u1ec9 c\u1ee7a t\u00ecnh b\u1ea1n, chia s\u1ebb hay huynh \u0111\u1ec7, \u201cgi\u1ed1ng nh\u01b0 ng\u01b0\u1eddi ta hay n\u00f3i: m\u1ecdi ng\u01b0\u1eddi kh\u00e1c \u0111i, t\u00f4i c\u0169ng \u0111i,<\/i>\u201d nh\u01b0 \u0111\u1ee9c gi\u00e1o ho\u00e0ng Bi\u1ec3n \u0110\u1ee9c XVI \u0111\u00e3 n\u00f3i. Ng\u00e0i l\u00e0 ng\u01b0\u1eddi c\u1ed1 g\u1eafng t\u00e1i l\u1eadp \u00fd ngh\u0129a \u0111\u00edch th\u1ef1c c\u1ee7a Th\u00e1nh Th\u1ec3 b\u1eb1ng c\u00e1ch mu\u1ed1n – gi\u1eefa nhi\u1ec1u vi\u1ec7c kh\u00e1c n\u1eefa – c\u00e1c t\u00edn h\u1eefu ph\u1ea3i qu\u1ef3 g\u1ed1i v\u00e0 ch\u1ecbu l\u1ec5 b\u1eb1ng l\u01b0\u1ee1i.<\/p>\n Trong m\u1ed9t b\u1ed1i c\u1ea3nh nh\u01b0 th\u1ebf, kh\u00f4ng th\u1ec3 tr\u00e1nh \u0111\u01b0\u1ee3c r\u1eb1ng vi\u1ec7c c\u1ea5m ng\u01b0\u1eddi ly d\u1ecb v\u00e0 t\u00e1i h\u00f4n r\u01b0\u1edbc l\u1ec5 \u0111\u01b0\u1ee3c xem nh\u01b0 m\u1ed9t t\u1eeb ch\u1ed1i c\u00f4ng khai \u201cquy\u1ec1n<\/i>\u201d m\u1ed9t ng\u01b0\u1eddi \u0111\u01b0\u1ee3c l\u00e3nh nh\u1eadn b\u00ed t\u00edch. Chuy\u1ec7n ph\u1ea3n \u0111\u1ed1i \u0111\u00e3 v\u00e0 \u0111ang l\u00e0 vi\u1ec7c c\u1ee7a m\u1ed9t s\u1ed1 \u00edt, v\u00ec \u0111a s\u1ed1 nh\u1eefng ng\u01b0\u1eddi ly d\u1ecb v\u00e0 t\u00e1i h\u00f4n \u0111\u1ec1u l\u00e0 nh\u1eefng ng\u01b0\u1eddi \u00edt sinh ho\u1ea1t t\u00f4n gi\u00e1o, trong khi gi\u1eefa nh\u1eefng ng\u01b0\u1eddi s\u1ed1ng \u0111\u1ea1o, l\u1ea1i kh\u00f4ng thi\u1ebfu nh\u1eefng ng\u01b0\u1eddi hi\u1ec3u v\u00e0 t\u00f4n tr\u1ecdng lu\u1eadt l\u1ec7 c\u1ee7a Gi\u00e1o h\u1ed9i. Nh\u01b0ng trong s\u1ed1 r\u1ea5t nh\u1ecf c\u00e1c tr\u01b0\u1eddng h\u1ee3p, b\u1eaft \u0111\u1ea7u t\u1eeb th\u1eadp ni\u00ean 1990, v\u00e0 ch\u1ee7 y\u1ebfu trong m\u1ed9t \u00edt c\u00e1c \u0111\u1ecba ph\u1eadn n\u00f3i ti\u1ebfng \u0110\u1ee9c, \u0111\u00e3 n\u1ea3y sinh m\u1ed9t chi\u1ebfn d\u1ecbch nh\u1eb1m thay \u0111\u1ed5i lu\u1eadt l\u1ec7 c\u1ee7a Gi\u00e1o H\u1ed9i C\u00f4ng gi\u00e1o trong l\u00e3nh v\u1ef1c h\u00f4n ph\u1ed1i. Phong tr\u00e0o n\u00e0y \u0111\u1ea1t cao \u0111i\u1ec3m d\u01b0\u1edbi tri\u1ec1u gi\u00e1o ho\u00e0ng Phanxic\u00f4 v\u1edbi s\u1ef1 \u0111\u1ed3ng t\u00ecnh r\u00f5 r\u00e0ng c\u1ee7a ng\u00e0i.<\/p>\n S\u1ef1 ch\u00fa t\u00e2m c\u1ee7a th\u01b0\u1ee3ng h\u1ed9i \u0111\u1ed3ng v\u00e0o v\u1ea5n \u0111\u1ec1 ng\u01b0\u1eddi ly d\u1ecb v\u00e0 t\u00e1i h\u00f4n c\u0169ng c\u00f3 nguy c\u01a1 l\u00e0m m\u1ea5t \u0111i s\u1ef1 ch\u00fa m\u1ee5c v\u00e0o nh\u1eefng t\u00ecnh h\u00ecnh \u0111ang g\u1eb7p kh\u1ee7ng ho\u1ea3ng v\u0129 m\u00f4 h\u01a1n trong h\u00f4n nh\u00e2n C\u00f4ng gi\u00e1o.<\/p>\n Ch\u1eb3ng h\u1ea1n, trong th\u1eddi gian ng\u1eafn ngay tr\u01b0\u1edbc th\u01b0\u1ee3ng h\u1ed9i \u0111\u1ed3ng, tr\u00ean c\u00e1c s\u1ea1p b\u00e1o t\u1ea1i \u00dd, xu\u1ea5t hi\u1ec7n m\u1ed9t b\u1ea3n b\u00e1o c\u00e1o v\u1ec1 c\u00e1c ho\u1ea1t \u0111\u1ed9ng m\u1ee5c v\u1ee5 do Jorge Mario Bergoglio, h\u1ed3i \u0111\u00f3 c\u00f2n l\u00e0 h\u1ed3ng y, thi\u1ebft l\u1eadp n\u00ean trong c\u00e1c v\u00f9ng ngo\u1ea1i \u00f4 c\u1ee7a Buenos Aires:<\/p>\n P. De Robertis, “Le pecore di Bergoglio. Le periferie di Buenos Aires svelano chi \u00e8 Francesco”, Editrice Missionaria Italiana, Bologna, 2014.<\/strong><\/a><\/p>\n Theo b\u1ea3n b\u00e1o c\u00e1o n\u00e0y, ng\u01b0\u1eddi ta bi\u1ebft \u0111\u01b0\u1ee3c r\u1eb1ng, h\u1ea7u h\u1ebft c\u00e1c c\u1eb7p v\u1ee3 ch\u1ed3ng, c\u00f3 kho\u1ea3ng t\u1eeb 80 \u0111\u1ebfn 85 ph\u1ea7n tr\u0103m, kh\u00f4ng c\u01b0\u1edbi xin m\u00e0 ch\u1ec9 s\u1ed1ng chung, trong khi trong s\u1ed1 c\u00e1c c\u1eb7p v\u1ee3 ch\u1ed3ng, \u201c\u0111a s\u1ed1 c\u00e1c cu\u1ed9c h\u00f4n nh\u00e2n \u0111\u1ec1u b\u1ea5t th\u00e0nh, v\u00ec h\u1ecd c\u01b0\u1edbi nhau khi ch\u01b0a tr\u01b0\u1edfng th\u00e0nh,<\/i>\u201d m\u00e0 h\u1ecd c\u0169ng ch\u1eafng m\u00e0ng t\u00ecm c\u00e1ch c\u00f3 \u0111\u01b0\u1ee3c tuy\u00ean b\u1ed1 ti\u00eau h\u00f4n t\u1eeb to\u00e0 \u00e1n gi\u00e1o ph\u1eadn.<\/p>\n Ch\u00ednh c\u00e1c \u201ccuras villeros- linh m\u1ee5c khu \u1ed5 chu\u1ed9t<\/i>,\u201d c\u00e1c linh m\u1ee5c \u0111\u01b0\u1ee3c \u0111\u1ee9c Bergoglio sai \u0111i ph\u1ee5 tr\u00e1ch c\u00e1c v\u00f9ng ngo\u1ea1i \u00f4, \u0111\u00e3 cung c\u1ea5p th\u00f4ng tin n\u00e0y, v\u00e0 h\u00e3nh di\u1ec7n tuy\u00ean b\u1ed1 r\u1eb1ng c\u00e1c ng\u00e0i cho m\u1ecdi ng\u01b0\u1eddi r\u01b0\u1edbc l\u1ec5, b\u1ea5t ch\u1ea5p t\u1ea5t c\u1ea3, \u201cm\u00e0 kh\u00f4ng n\u00eau l\u00ean r\u00e0o c\u1ea3n n\u00e0o<\/i>.\u201d<\/p>\n V\u00f9ng \u1ed5 chu\u1ed9t ven bi\u00ean Buenos Aires kh\u00f4ng ph\u1ea3i l\u00e0 tr\u01b0\u1eddng h\u1ee3p c\u00e1 bi\u1ec7t t\u1ea1i Ch\u00e2u M\u1ef9 Latinh. V\u00e0 c\u00e1c ng\u00e0i \u0111\u01b0a ra b\u1eb1ng ch\u1ee9ng, kh\u00f4ng ph\u1ea3i c\u1ee7a m\u1ed9t th\u00e0nh c\u00f4ng, nh\u01b0ng ch\u1ec9 l\u00e0 m\u1ed9t \u0111i\u1ec1u n\u00f3i l\u00ean s\u1ef1 thi\u1ebfu v\u1eafng hay th\u1ea5t b\u1ea1i trong vi\u1ec7c ch\u0103m s\u00f3c m\u1ee5c v\u1ee5 h\u00f4n nh\u00e2n. T\u1ea1i c\u00e1c ch\u00e2u l\u1ee5c kh\u00e1c, h\u00f4n nh\u00e2n C\u00f4ng gi\u00e1o c\u0169ng b\u1ecb n\u1eb1m trong th\u1ebf k\u00ecm k\u1eb9p c\u1ee7a nh\u1eefng th\u00e1ch \u0111\u1ed1 kh\u00f4ng k\u00e9m tr\u1ea7m tr\u1ecdng, t\u1eeb \u0111a th\u00ea cho \u0111\u1ebfn h\u00f4n nh\u00e2n c\u01b0\u1ee1ng \u00e9p, t\u1eeb l\u00fd thuy\u1ebft v\u1ec1 \u201cgi\u1edbi t\u00ednh<\/i>\u201d cho \u0111\u1ebfn c\u00e1c cu\u1ed9c h\u00f4n nh\u00e2n \u201c\u0111\u1ed3ng t\u00ednh<\/i>.\u201d<\/p>\n \u0110\u1ed1i m\u1eb7t v\u1edbi m\u1ed9t th\u00e1ch \u0111\u1ed1 nh\u01b0 th\u1ebf, th\u01b0\u1ee3ng h\u00f4i \u0111\u1ed3ng n\u00e0y v\u00e0 th\u01b0\u1ee3ng h\u1ed9i \u0111\u1ed3ng k\u1ebf ti\u1ebfp s\u1ebd quy\u1ebft \u0111\u1ecbnh xem c\u00e2u tr\u1ea3 l\u1eddi th\u00edch h\u1ee3p s\u1ebd l\u00e0 m\u1edf m\u1ed9t l\u1ed1i tho\u00e1t cho vi\u1ec7c ly d\u1ecb, hay t\u00e1i x\u00e1c l\u1eadp s\u1ee9c m\u1ea1nh v\u00e0 v\u1ebb \u0111\u1eb9p \u0111\u1eb7c bi\u1ec7t, \u0111\u1ea7y c\u00e1ch m\u1ea1ng c\u1ee7a t\u00ednh b\u1ea5t kh\u1ea3 ph\u00e2n ly trong h\u00f4n nh\u00e2n C\u00f4ng gi\u00e1o.<\/p>\n Sau \u0111\u00e2y l\u00e0 ph\u1ea7n \u0111\u00f3ng g\u00f3p v\u00e0o cu\u1ed9c tranh lu\u1eadn, kh\u00f4ng ph\u1ea3i c\u1ee7a m\u1ed9t ngh\u1ecb ph\u1ee5 trong th\u01b0\u1ee3ng h\u1ed9i \u0111\u1ed3ng, nh\u01b0ng c\u1ee7a m\u1ed9t h\u1ed3ng y Gi\u00e1o h\u1ed9i C\u00f4ng Gi\u00e1o R\u00f4ma, c\u1ea3m th\u1ea5y c\u00f3 b\u1ed5n ph\u1eadn kh\u00f4ng th\u1ec3 im h\u01a1i l\u1eb7ng ti\u1ebfng.<\/p>\n <\/p>\n <\/p>\n __________<\/p>\n [B\u1ea3n Anh v\u0103n<\/i>]<\/p>\n <\/p>\n The Gospel of the Family in the Secularized West <\/b><\/p>\n by Camillo Ruini<\/b><\/p>\n That fundamental cell of society which is the family is going through a period of extraordinarily rapid evolution.<\/p>\n Premarital relationships are now lived out in the open and divorce is almost normal, often as a result of the breaking of conjugal fidelity. This is pulling us away from the traditional physiognomy of the family, in countries and cultures marked by Christianity.<\/p>\n In recent decades moreover, at least in the EWest, we have entered into unexplored territory. Inroads have been made, in fact, by the ideas of \u201cgender\u201d and of \u201chomosexual marriage.\u201d<\/p>\n At the root of all of this is the primacy, and almost the absolutization, of individual freedom and of personal sentiment. So the family bond must be capable of being molded at will, and in any case not binding, to the point of disappearing or becoming practically irrelevant.<\/p>\n According to the same logic, this bond must be accessible to every kind of couple, on the basis of the assertion of a complete equality that admits no differences, above all those that can be attributed to an external will, whether this be human (civil laws) or divine (the natural law).<\/p>\n The desire to have a family and if possible a stable family, however, remains strong and widespread: a desire that is translated into the reality of many \u201cnormal\u201d families and also numerous authentically Christian families. These last are certainly a minority, but substantial and rather motivated.<\/p>\n The sense that the family properly understood is disappearing is therefore to a large extent the result of the distance between the real world and the virtual world constructed by the media, although it must not be forgotten that this virtual world has a powerful influence on real behavior.<\/p>\n In a serene and balanced view, therefore, there seems to be little foundation for unilateral pessimism and resignation with regard to the family and its future. What the pastoral care of the family needs instead is the attitude of Vatican Council II toward the new times, an attitude that we can summarize as a spirit of welcome that redirects everything toward Christ the savior.<\/p>\n In concrete terms, with \u201cGaudium et Spes\u201d nos. 47-52 we have a new approach to marriage and the family, more personalistic but with no rupture from the traditional conception. Then the catecheses on human love by Saint John Paul II and the apostolic exhortation \u201cFamiliaris Consortio\u201d constituted a great exploration that opened new perspectives and confronted many current problems. Although these catecheses could not explicitly deal with more recent and more radical developments, like \u201cgender\u201d theory and same-sex marriage, they already laid the foundations, to a large extent, for addressing them.<\/p>\n Without a doubt, pastoral practice has not always lived up to these teachings – and moreover could never do so completely – but it has followed their guidelines with important results: our young Christian families, in fact, are also the fruit of these.<\/p>\n *<\/p>\n Now, with Pope Francis, we have two synods on the pastoral challenges of the family in the context of the new evangelization, after the consistory of last February that already began to examine this topic: a further step in this journey of welcoming and reorientation that the whole Church is called to undertake with trust.<\/p>\n The perspective of the two synods must be clearly universal, and no geographical or cultural area can demand that the synod concentrate only on its own problems.<\/p>\n Having established that, the most significant questions for the West seem to be the more radical ones that have emerged in recent decades. These urge us to rethink and to present anew, in the light of the Gospel of the family, the meaning and value of marriage as a covenant of life between man and woman, oriented to the good of both and to the procreation and education of children, and endowed with a decisive social and public significance as well.<\/p>\n Here the Christian faith must demonstrate true cultural creativity, which the synods are not able to produce automatically but can stimulate, in believers and in those who realize that what is at stake is a fundamental human dimension.<\/p>\n *<\/p>\n But there are other questions that continue to confront us and seem to become ever more urgent, already repeatedly addressed by the magisterium. Among these is that of the divorced and remarried.<\/p>\n \u201cFamiliaris Consortio,\u201d no. 84, has already indicated the attitude to adopt: not to abandon those who find themselves in this situation, but on the contrary to take special care of them, striving to make the Church\u2019s means of salvation available to them. This means helping them not to consider themselves separate from the Church by any means, and instead to participate in its life. It also means carefully discerning the situations, especially those of unjustly abandoned spouses as opposed to those who have culpably destroyed their own marriage.<\/p>\n \u201cFamiliaris Consortio\u201d however also reiterates the practice of the Church, \u201cwhich is based upon Sacred Scripture, of not admitting to Eucharistic Communion divorced persons who have remarried.\u201d The fundamental reason is that \u201ctheir state and condition of life objectively contradict that union of love between Christ and the Church which is signified and effected by the Eucharist.\u201d<\/p>\n What is in question is therefore not their personal blame, but the state in which they objectively find themselves. This is why a man and woman who for serious reasons, like for example the raising of children, cannot satisfy the obligation of separation, in order to receive sacramental absolution and the Eucharist must take on \u201cthe duty to live in complete continence, that is, by abstinence from the acts proper to married couples.\u201d<\/p>\n This is undoubtedly a very difficult commitment, which is taken on by very few couples, while the divorced and remarried are unfortunately ever more numerous.<\/p>\n A search for other solutions has therefore been underway for some time. One of these, while holding firm the indissolubility of ratified and consummated marriage, maintains that the divorced and remarried could be allowed to receive sacramental absolution and the Eucharist under precise conditions but without having to abstain from the acts proper to spouses. This would amount to a second table of salvation, offered on the basis of the criterion of \u201cepicheia\u201d in order to unite truth and mercy.<\/p>\n This way does not seem viable, however, mainly because it implies an exercise of extramarital sexuality, given the continuation of the first marriage, ratified and consummated. In other words, the original conjugal bond would continue to exist, but in the behavior of the faithful and in liturgical life one could proceed as if it did not exist. We are therefore facing a question of consistency between practice and doctrine, and not only a disciplinary problem.<\/p>\n As for canonical \u201cepicheia\u201d and \u201caequitas,\u201d these are very important criteria in the area of human and purely ecclesial norms, but they cannot be applied to the norms of divine law, over which the Church has no discretional power.<\/p>\n In support of the aforementioned hypothesis one can certainly bring in solutions similar to those proposed by some Fathers of the Church that have also entered into practice to some extent, although these never obtained the consensus of the Fathers and were never in any way the common doctrine or discipline of the Church (cf. the letter of the congregation for the doctrine of the faith to the bishops of the Catholic Church on the reception of Eucharistic communion on the part of the divorced and remarried faithful, November 14, 1994, no.4). In our time, when the problem of civil marriage and divorce has been raised in contemporary terms, there exists instead, starting with the encyclical \u201cCasti Connubi\u201d of Pius XI, a clear and constant position of the whole magisterium, which goes in the opposite direction and does not appear modifiable.<\/p>\n *<\/p>\n It could be objected that Vatican Council II, without violating the dogmatic tradition, proceeded with new developments on questions, like that of religious freedom, on which there existed encyclicals and decisions of the Holy Office that seemed to preclude them.<\/p>\n But the comparison is not convincing, because a genuine conceptual elaboration was produced on the right to religious freedom, attributing this right to the person as such and to his intrinsic dignity, and not to the truth as conceived of abstractly, as had been done before.<\/p>\n The solution proposed for the divorced and remarried, however, is not based on such an elaboration. The problems of family and marriage also impact the daily life of persons in an incomparably greater and more concrete manner compared to that of the foundation of religious freedom, whose exercise in countries of Christian tradition was already guaranteed to a large extent before Vatican II.<\/p>\n We must therefore be very prudent in modifying, with regard to marriage and the family, positions that the magisterium has proposed for a long time and in such an authoritative manner: if not, the consequences for the Church\u2019s credibility would be rather heavy.<\/p>\n This does not mean that every possibility of development is precluded. One way that appears viable is that of revising the processes of nullifying marriages: these are in fact norms of ecclesial law, not divine.<\/p>\n There must therefore be an examination of the possibility of replacing the judicial process with an administrative and pastoral procedure, essentially aimed at clarifying the situation of the couple before God and the Church. It is very important, however, that any change of procedure must not become a pretext for granting in a surreptitious manner what in reality would be divorces: hypocrisy of this nature would bring great harm to the whole Church.<\/p>\n *<\/p>\n One question that goes beyond the procedural aspects is that of the relationship between the faith of those who marry and the sacrament of marriage.<\/p>\n \u201cFamiliaris Consortio,\u201d no. 68, rightly places the accent on the reasons that induce one to maintain that those asking for canonical marriage have faith, albeit in a weakened condition that must be rediscovered, strengthened, and matured. It also emphasizes that social reasons can licitly enter into the request for this form of marriage. It is therefore sufficient that the engaged couple \u201cat least implicitly consent to what the Church intends to do when she celebrates marriage.\u201d<\/p>\n The attempt to establish further criteria of admission to the celebration, which would take into account the level of faith on the part of those to be married, would instead involve grave risks, starting with that of pronouncing unfounded and discriminatory judgments.<\/p>\n In fact, however, there are unfortunately many baptized today who have never believed or no longer believe in God. This therefore raises the question of whether they can validly contract a sacramental marriage.<\/p>\n On this point, Cardinal Ratzinger\u2019s introduction to the booklet \u201cOn pastoral care for the divorced and remarried,\u201d published in 1998 by the congregation for the doctrine of the faith, retains its fundamental value.<\/p>\n Ratzinger (Introduction, III, 4, pp. 27-28) maintains that it must be clarified \u201cwhether every marriage between two baptized persons is ipso facto a sacramental marriage.\u201d The Code of Canon Law affirms this (can. 1055 \u00a7 2) but, as Ratzinger observes, the Code itself says that this applies to a valid marriage contract, and in this case it is precisely the validity that is in question. Ratzinger adds: \u201cFaith belongs to the essence of the sacrament; what remains to be clarified is the juridical question of what evidence of the \u2018absence of faith\u2019 would have as a consequence that the sacrament does not come into being.\u201d<\/p>\n It therefore seems to have been established that if there truly is no faith, neither is there the sacrament of marriage.<\/p>\n With regard to implicit faith the scholastic tradition, with reference to Hebrews 11:6 (\u201canyone who approaches God must believe that he exists and that he rewards those who seek him\u201d), requires at least faith in God as rewarder and savior.<\/p>\n It seems to me, however, that this tradition must be updated in the light of the teaching of Vatican II, on the basis of which the salvation that requires faith can also be obtained by \u201call men of good will in whose hearts grace is invisibly at work,\u201d including those who maintain that they are atheists or in any case have not come to an explicit knowledge of God (cf. \u201cGaudium et Spes,\u201d 22; \u201cLumen Gentium,\u201d 16).<\/p>\n In any event, this teaching of the Council by no means implies an automatism of salvation and a trivialization of the need for faith: it instead places the accent not on an abstract intellectual recognition of God but rather on an adherence, however implicit, of him as the fundamental choice of our life.<\/p>\n In the light of this criterion, it could perhaps be maintained that under the current circumstances there are more baptized persons who do not have faith and therefore cannot validly contract sacramental marriage.<\/p>\n It therefore seems truly opportune and urgent to strive to clarify the juridical question of that \u201cevidence of lack of faith\u201d which would make sacramental marriages invalid and prevent nonbelieving baptized persons from contracting such marriages in the future.<\/p>\n We must not conceal the fact, on the other hand, that this opens the way for much more profound and difficult changes, not only for the Church\u2019s pastoral care but also for the situation of nonbelieving baptized persons.<\/p>\n It is clear, in fact, that like every person they have the right to marriage, which they would contract in civil form. The greatest difficulty does not lie in the danger of compromising the relationship between the canonical order and the civil order: their synergy has already become very weak and problematic, through the progressive distancing of civil marriage from what are the essential requisites of natural marriage itself.<\/p>\n The effort of Christians and of those who are aware of the human and social importance of the family founded on marriage should instead be aimed at helping the men and women of today to rediscover the significance of those requisites. They are founded on the order of creation and precisely for this reason apply to every age and can be made concrete in forms adapted to the most diverse times.<\/p>\n I would like to end by recalling the common intention that animates those who are taking part in the synodal debate: to hold together, in pastoral care for the family, the truth of God and of man with the merciful love of God for us, which is the heart of the Gospel.<\/p>\n <\/p>\n __________<\/p>\n <\/p>\n [B\u1ea3n Ph\u00e1p v\u0103n<\/i>]<\/p>\n <\/p>\n L’\u00c9vangile de la famille dans l’Occident s\u00e9cularis\u00e9<\/b><\/p>\n par Camillo Ruini<\/b><\/p>\n Cette cellule fondamentale de la soci\u00e9t\u00e9 qu\u2019est la famille est en train de traverser une p\u00e9riode d\u2019\u00e9volution extraordinairement rapide.<\/p>\n D\u00e9sormais les rapports sexuels avant le mariage sont consid\u00e9r\u00e9s comme une \u00e9vidence et les divorces comme \u00e9tant presque normaux, tr\u00e8s souvent comme une cons\u00e9quence de la rupture de la fid\u00e9lit\u00e9 conjugale. Nous nous \u00e9loignons ainsi de la physionomie traditionnelle de la famille, dans les pays et dans les civilisations marqu\u00e9s par le christianisme.<\/p>\n D\u2019autre part, au cours de ces derni\u00e8res d\u00e9cennies, nous sommes entr\u00e9s, au moins en Occident, dans des territoires inexplor\u00e9s. En effet la question du “gender” et celle des \u201cmariages homosexuels\u201d ont fait leur chemin.<\/p>\n \u00c0 la racine de tout cela, il y a la primaut\u00e9, et presque l\u2019absolutisation, de la libert\u00e9 individuelle et du sentiment personnel. Voil\u00e0 pourquoi le lien familial doit \u00eatre mall\u00e9able \u00e0 volont\u00e9 et, en tout cas, ne pas \u00eatre contraignant, au point de dispara\u00eetre ou d\u2019\u00eatre pratiquement insignifiant.<\/p>\n Selon la m\u00eame logique, ce lien doit \u00eatre accessible \u00e0 toutes les sortes de couples, sur la base de la revendication d\u2019une \u00e9galit\u00e9 totale qui n\u2019accepte pas les diff\u00e9rences, en particulier celles qui trouvent leur origine dans une volont\u00e9 ext\u00e9rieure, que celle-ci soit humaine (le droit civil) ou divine (le droit naturel).<\/p>\n Cependant, le d\u00e9sir d\u2019avoir une famille – et autant que possible une famille stable – reste fort et largement r\u00e9pandu. C\u2019est un d\u00e9sir qui se traduit dans la r\u00e9alit\u00e9 d\u2019innombrables familles \u201cnormales\u201d et \u00e9galement dans celle de nombreuses familles authentiquement chr\u00e9tiennes. Certes ces derni\u00e8res sont une minorit\u00e9, mais elle est consistante et tr\u00e8s motiv\u00e9e.<\/p>\n La sensation que la famille au sens propre est actuellement en train de dispara\u00eetre est donc, pour une bonne part, le r\u00e9sultat de la distance qui existe entre le monde r\u00e9el et le monde virtuel construit par les moyens de communication, m\u00eame s\u2019il ne faut pas oublier que ce monde virtuel a une influence tr\u00e8s forte sur les comportements r\u00e9els.<\/p>\n Par cons\u00e9quent, si l\u2019on porte sur cette question un regard serein et \u00e9quilibr\u00e9, le pessimisme unilat\u00e9ral et la r\u00e9signation paraissent peu fond\u00e9s en ce qui concerne la famille et son avenir. On peut plut\u00f4t consid\u00e9rer que l\u2019attitude du concile Vatican II vis-\u00e0-vis des temps nouveaux – attitude que l\u2019on peut r\u00e9sumer par le bin\u00f4me accueil\/r\u00e9orientation vers le Christ sauveur – est \u00e9galement applicable \u00e0 la pastorale de la famille.<\/p>\n Concr\u00e8tement, on trouve dans “Gaudium et spes” (n\u00b0 47-52), en ce qui concerne le mariage et la famille, une nouvelle approche, nettement plus personnaliste mais sans rupture avec la conception traditionnelle. Ensuite les cat\u00e9ch\u00e8ses de saint Jean-Paul II relatives \u00e0 l\u2019amour humain et l\u2019exhortation apostolique “Familiaris consortio” ont constitu\u00e9 un grand approfondissement, qui ouvre de nouvelles perspectives et aborde un grand nombre des probl\u00e8mes actuels. M\u00eame si ces cat\u00e9ch\u00e8ses n\u2019ont pas eu la possibilit\u00e9 d\u2019affronter de mani\u00e8re explicite les d\u00e9veloppements les plus r\u00e9cents et les plus radicaux, tels que la th\u00e9orie du “gender” et le mariage entre personnes de m\u00eame sexe, elles ont en tout cas pos\u00e9, dans une large mesure, les bases permettant de les affronter.<\/p>\n Il est indubitable que la pratique pastorale n\u2019a pas toujours \u00e9t\u00e9 \u00e0 la hauteur de ces enseignements \u2013 et, du reste, elle ne peut jamais l\u2019\u00eatre compl\u00e8tement \u2013 mais elle a op\u00e9r\u00e9 en suivant la ligne qu\u2019ils d\u00e9finissent et elle est parvenue \u00e0 des r\u00e9sultats importants : en effet nos jeunes familles chr\u00e9tiennes sont \u00e9galement dues \u00e0 son action.<\/p>\n *<\/p>\n Maintenant, avec le pape Fran\u00e7ois, nous avons deux synodes consacr\u00e9s aux d\u00e9fis pastoraux relatifs \u00e0 la famille dans le contexte de la nouvelle \u00e9vang\u00e9lisation, apr\u00e8s le consistoire du mois de f\u00e9vrier dernier qui avait d\u00e9j\u00e0 abord\u00e9 ce sujet : il s\u2019agit d\u2019une \u00e9tape suppl\u00e9mentaire dans cette d\u00e9marche d\u2019accueil et de r\u00e9orientation que l\u2019\u00c9glise tout enti\u00e8re est appel\u00e9e \u00e0 entreprendre avec confiance.<\/p>\n Ces deux synodes doivent \u00eatre con\u00e7us dans une optique clairement universelle et il n\u2019y a aucun secteur g\u00e9ographique ou culturel qui puisse exiger que les synodes se concentrent uniquement sur ses propres probl\u00e8mes.<\/p>\n Cela pos\u00e9, les questions les plus significatives, pour l\u2019Occident, semblent \u00eatre celles, plus radicales, qui sont apparues au cours de ces derni\u00e8res d\u00e9cennies. Elles incitent \u00e0 repenser et \u00e0 r\u00e9expliquer, \u00e0 la lumi\u00e8re de l\u2019\u00c9vangile de la famille, la signification et la valeur du mariage en tant qu\u2019alliance pour la vie entre l\u2019homme et la femme, une alliance orient\u00e9e vers le bien des \u00e9poux et vers la mise au monde et l\u2019\u00e9ducation des enfants et \u00e9galement dot\u00e9e d\u2019une importance d\u00e9cisive aux points de vue social et public.<\/p>\n Sur ce point la foi chr\u00e9tienne doit faire preuve d\u2019une v\u00e9ritable cr\u00e9ativit\u00e9 culturelle, que les synodes ne peuvent pas produire automatiquement mais qu\u2019ils peuvent stimuler, chez les croyants et chez ceux qui se rendent compte que ce qui est en jeu, c\u2019est une dimension humaine fondamentale.<\/p>\n *<\/p>\n Cependant il y a \u00e9galementi d\u2019autres questions qui ont d\u00e9j\u00e0 \u00e9t\u00e9 trait\u00e9es \u00e0 de multiples reprises par le magist\u00e8re mais qui continuent \u00e0 nous interpeller et qui semblent se poser de mani\u00e8re de plus en plus aig\u00fce. L\u2019une de ces questions est celle des divorc\u00e9s remari\u00e9s.<\/p>\n “Familiaris consortio” a d\u00e9j\u00e0 indiqu\u00e9 (n\u00b0 84) quel est le comportement qu\u2019il convient d\u2019adopter : ne pas abandonner ceux qui se trouvent dans cette situation, mais au contraire prendre sp\u00e9cialement soin d\u2019eux, en s\u2019appliquant \u00e0 mettre \u00e0 leur disposition les moyens de salut de l\u2019\u00c9glise. Par cons\u00e9quent, les aider \u00e0 ne pas se consid\u00e9rer comme compl\u00e8tement s\u00e9par\u00e9s de l\u2019\u00c9glise et, au contraire, les aider \u00e0 participer \u00e0 sa vie. Il faut bien discerner, par ailleurs, les situations et en particulier distinguer les \u00e9poux qui ont \u00e9t\u00e9 abandonn\u00e9s injustement de ceux qui, eux, sont coupables d\u2019avoir d\u00e9truit leur mariage.<\/p>\n Cependant cette m\u00eame exhortation apostolique “Familiaris consortio” r\u00e9affirme la pratique de l\u2019\u00c9glise, \u201cfond\u00e9e sur la Sainte \u00c9criture, consistant \u00e0 ne pas permettre l\u2019acc\u00e8s des divorc\u00e9s remari\u00e9s \u00e0 la communion eucharistique\u201d. La raison fondamentale de cette pratique est que \u201cleur \u00e9tat et leur mode de vie sont objectivement en contradiction avec cette union d\u2019amour entre le Christ et l\u2019\u00c9glise qui est signifi\u00e9e et r\u00e9alis\u00e9e par l\u2019Eucharistie\u201d.<\/p>\n Ce qui est en question, par cons\u00e9quent, ce n\u2019est pas une faute personnelle qu\u2019ils ont commise, mais l\u2019\u00e9tat dans lequel ils se trouvent objectivement. C\u2019est pourquoi l\u2019homme et la femme qui ne peuvent pas, pour des raisons s\u00e9rieuses telles que, par exemple, l\u2019\u00e9ducation de leurs enfants, se soumettre \u00e0 l\u2019obligation de vivre s\u00e9par\u00e9s, afin de pouvoir recevoir l\u2019absolution sacramentelle et s\u2019approcher de l\u2019Eucharistie, doivent prendre \u201cl\u2019engagement de vivre dans une compl\u00e8te chastet\u00e9, c\u2019est-\u00e0-dire de s\u2019abstenir des actes propres aux \u00e9poux\u201d.<\/p>\n Il s\u2019agit l\u00e0, indubitablement, d\u2019un engagement tr\u00e8s difficile qui, de fait, n\u2019est pris que par tr\u00e8s peu de couples, alors que les divorc\u00e9s remari\u00e9s sont, malheureusement, de plus en plus nombreux.<\/p>\n C\u2019est pourquoi, depuis longtemps, on cherche d\u2019autres solutions. L\u2019une d\u2019elles, tout en maintenant fermement l\u2019indissolubilit\u00e9 du mariage conclu et consomm\u00e9, consid\u00e8re qu\u2019il est possible de permettre aux divorc\u00e9s remari\u00e9s de recevoir l\u2019absolution sacramentelle et de s\u2019approcher de l\u2019Eucharistie, \u00e0 des conditions pr\u00e9cises mais sans qu\u2019ils soient oblig\u00e9s de s\u2019abstenir des actes propres aux \u00e9poux. Il s\u2019agirait d\u2019une seconde planche de salut, offerte sur la base du crit\u00e8re de l\u2019”epicheia” afin de joindre la mis\u00e9ricorde \u00e0 la v\u00e9rit\u00e9.<\/p>\n Cependant il ne semble pas que cette solution puisse \u00eatre utilis\u00e9e, principalement parce qu\u2019elle implique un exercice de la sexualit\u00e9 extraconjugale, \u00e9tant donn\u00e9 que le premier mariage, qui a \u00e9t\u00e9 conclu et consomm\u00e9, perdure. En d\u2019autres termes, le lien conjugal originel continuerait \u00e0 exister mais, pour ce qui est du comportement des fid\u00e8les et dans la vie liturgique, il serait possible de proc\u00e9der comme s\u2019il n\u2019existait pas. Nous sommes donc confront\u00e9s, avec cette solution, \u00e0 un probl\u00e8me de coh\u00e9rence entre la pratique et la doctrine, et pas seulement \u00e0 un probl\u00e8me disciplinaire.<\/p>\n Quant \u00e0 l\u2019”epicheia” et \u00e0 l\u2019”\u00e6quitas” canonique, ce sont des crit\u00e8res tr\u00e8s importants dans le domaine des normes humaines et purement eccl\u00e9siales, mais elles ne peuvent pas \u00eatre appliqu\u00e9es aux normes de droit divin, sur lesquelles l\u2019\u00c9glise n\u2019a aucun pouvoir discr\u00e9tionnaire.<\/p>\n \u00c0 l\u2019appui de l\u2019hypoth\u00e8se que nous venons d\u2019\u00e9voquer, on peut certainement citer des solutions pastorales analogues \u00e0 celles qui ont \u00e9t\u00e9 propos\u00e9es par certains P\u00e8res de l\u2019\u00c9glise et qui sont \u00e9galement entr\u00e9es, jusqu\u2019\u00e0 un certain point, dans la pratique, mais elles n\u2019ont jamais obtenu l\u2019accord des P\u00e8res et elles n\u2019ont \u00e9t\u00e9 en aucune mani\u00e8re la doctrine ou la discipline commune de l\u2019\u00c9glise (cf. la lettre adress\u00e9e par la congr\u00e9gation pour la doctrine de la foi aux \u00e9v\u00eaques de l\u2019\u00c9glise catholique \u00e0 propos de la distribution de la communion eucharistique aux fid\u00e8les divorc\u00e9s et remari\u00e9s, 14 novembre 1994, n\u00b0 4). \u00c0 notre \u00e9poque o\u00f9, en raison de l\u2019introduction du mariage civil et du divorce, le probl\u00e8me s\u2019est pos\u00e9 dans les termes actuels, il existe au contraire, \u00e0 partir de l’encyclique “Casti connubii” de Pie XI, une position commune du magist\u00e8re, claire et constante, qui va dans le sens contraire et qui ne semble pas pouvoir \u00eatre modifi\u00e9e.<\/p>\n *<\/p>\n On pourrait objecter que le concile Vatican II a proc\u00e9d\u00e9, sans violer la tradition dogmatique, \u00e0 de nouveaux d\u00e9veloppements concernant des questions, telles que celle de la libert\u00e9 religieuse, \u00e0 propos desquelles il existait des encycliques et des d\u00e9cisions du Saint-Office qui paraissaient les exclure.<\/p>\n Mais cette comparaison n\u2019est pas convaincante parce qu\u2019un v\u00e9ritable approfondissement conceptuel a \u00e9t\u00e9 r\u00e9alis\u00e9 en ce qui concerne le droit \u00e0 la libert\u00e9 religieuse et qu\u2019il a rattach\u00e9 ce droit \u00e0 l\u2019\u00eatre humain en tant que tel et \u00e0 sa dignit\u00e9 intrins\u00e8que, et non plus \u00e0 la v\u00e9rit\u00e9 con\u00e7ue de mani\u00e8re abstraite, comme on le faisait pr\u00e9c\u00e9demment.<\/p>\n La solution propos\u00e9e en ce qui concerne les divorc\u00e9s remari\u00e9s n\u2019est pas fond\u00e9e, quant \u00e0 elle, sur un approfondissement de ce genre. D\u2019autre part les probl\u00e8mes relatifs \u00e0 la famille et au mariage influent sur la vie quotidienne des personnes d\u2019une mani\u00e8re incomparablement plus forte et concr\u00e8te que ceux qui ont trait \u00e0 l\u2019\u00e9tablissement de la libert\u00e9 religieuse, l\u2019exercice de cette derni\u00e8re \u00e9tant, en tout cas, d\u00e9j\u00e0 assur\u00e9 dans une large mesure d\u00e8s avant Vatican II dans les pays de tradition chr\u00e9tienne.<\/p>\n Il faut donc que nous soyons tr\u00e8s prudents lorsqu\u2019il est question d\u2019apporter des modifications, en ce qui concerne le mariage et la famille, aux positions qui sont propos\u00e9es par le magist\u00e8re depuis longtemps et d\u2019une mani\u00e8re qui fait autorit\u00e9 : dans le cas contraire, les cons\u00e9quences quant \u00e0 la cr\u00e9dibilit\u00e9 de l\u2019\u00c9glise seraient tr\u00e8s graves.<\/p>\n Cela ne veut pas dire que toutes les possibilit\u00e9s de d\u00e9veloppement soient exclues. Une voie qui pourrait, semble-t-il, \u00eatre envisag\u00e9e est celle de la r\u00e9vision des proc\u00e8s en nullit\u00e9 du mariage : il s\u2019agit l\u00e0, en effet, de normes qui sont de droit eccl\u00e9sial et non pas divin.<\/p>\n Il s\u2019agit donc d\u2019examiner s\u2019il est possible de remplacer le processus judiciaire par une proc\u00e9dure administrative et pastorale, qui serait destin\u00e9e essentiellement \u00e0 clarifier la situation du couple devant Dieu et devant l\u2019\u00c9glise. Toutefois il est tr\u00e8s important que tout changement de proc\u00e9dure, quel qu\u2019il soit, ne devienne pas un pr\u00e9texte pour conc\u00e9der, de mani\u00e8re subreptice, ce qui serait en r\u00e9alit\u00e9 un divorce : une hypocrisie de ce genre causerait un tort tr\u00e8s grave \u00e0 l\u2019\u00c9glise tout enti\u00e8re.<\/p>\n *<\/p>\n Une question qui va au-del\u00e0 des aspects de proc\u00e9dure est celle du rapport entre la foi de ceux qui se marient et le sacrement du mariage.<\/p>\n “Familiaris consortio” (n\u00b0 68) met \u00e0 juste titre l\u2019accent sur les raisons qui conduisent \u00e0 consid\u00e9rer que les gens qui demandent \u00e0 contracter un mariage canonique ont la foi, m\u00eame si celle-ci est faible et n\u00e9cessite une red\u00e9couverte, un renforcement et un m\u00fbrissement. L\u2019exhortation apostolique souligne par ailleurs que des raisons sociales peuvent entrer, de mani\u00e8re licite, dans la demande de cette forme de mariage. Par cons\u00e9quent il est suffisant que les fianc\u00e9s \u201cau moins implicitement, consentent \u00e0 ce que l\u2019\u00c9glise entend faire lorsqu\u2019elle c\u00e9l\u00e8bre le mariage\u201d.<\/p>\n En revanche vouloir ajouter des crit\u00e8res suppl\u00e9mentaires d\u2019admission \u00e0 la c\u00e9l\u00e9bration, qui concerneraient le degr\u00e9 de foi des candidats au mariage, comporterait des risques graves, \u00e0 commencer par celui de prononcer des jugements infond\u00e9s et discriminatoires.<\/p>\n Cependant c\u2019est un fait qu\u2019il y a aujourd\u2019hui, malheureusement, un grand nombre de baptis\u00e9s qui n\u2019ont jamais cru, ou qui ne croient plus, en Dieu. La question se pose donc de savoir si ces personnes peuvent contracter de mani\u00e8re valide un mariage sacramentel.<\/p>\n Sur ce point, il y a un texte qui conserve une valeur fondamentale : c\u2019est l\u2019introduction qui avait \u00e9t\u00e9 r\u00e9dig\u00e9e par le cardinal Ratzinger pour le petit livre intitul\u00e9 “Sur la pastorale des divorc\u00e9s remari\u00e9s”, qu\u2019avait publi\u00e9 en 1998 la congr\u00e9gation pour la doctrine de la foi.<\/p>\n Ratzinger consid\u00e8re (Introduction, III, 4, pp. 27-28) qu\u2019il faut d\u00e9cider clairement \u201csi vraiment tout mariage entre deux baptis\u00e9s est ‘ipso facto’ un mariage sacramentel\u201d. Le Code de droit canonique affirme que oui (canon 1055, \u00a7 2) mais, comme le fait remarquer Ratzinger, le Code lui-m\u00eame dit que cela s\u2019applique \u00e0 un mariage contract\u00e9 de mani\u00e8re valide ; or, dans ce cas, c\u2019est pr\u00e9cis\u00e9ment la validit\u00e9 qui est mise en question. Et Ratzinger d\u2019ajouter : \u201cLa foi appartient \u00e0 l\u2019essence du sacrement ; il reste \u00e0 r\u00e9gler le probl\u00e8me juridique de savoir quelle \u00e9vidence de ‘non-foi’ aurait comme cons\u00e9quence qu\u2019un sacrement ne se r\u00e9alise pas\u201d.<\/p>\n Par cons\u00e9quent il semble bien \u00e9tabli que, s\u2019il n\u2019y a vraiment pas de foi, il n\u2019y a pas non plus de sacrement du mariage.<\/p>\n En ce qui concerne la foi implicite, la tradition scholastique, faisant r\u00e9f\u00e9rence \u00e0 He 11, 6 (\u201cCelui qui s\u2019approche de Dieu doit croire qu\u2019Il existe et qu\u2019Il se fait le r\u00e9mun\u00e9rateur de ceux qui Le cherchent\u201d), demande que l\u2019on ait au moins la foi en Dieu r\u00e9mun\u00e9rateur et sauveur.<\/p>\n Cependant il me semble qu\u2019il faudrait que cette tradition fasse l\u2019objet d\u2019une mise \u00e0 jour, \u00e0 la lumi\u00e8re de l\u2019enseignement de Vatican II, sur la base duquel \u201ctous les hommes de bonne volont\u00e9, dans le c\u0153ur desquels la gr\u00e2ce travaille d\u2019une mani\u00e8re invisible\u201d, peuvent, eux aussi, parvenir au salut qui demande la foi, y compris ceux qui se consid\u00e8rent comme ath\u00e9es ou ceux qui, en tout cas, ne sont pas parvenus \u00e0 une connaissance explicite de Dieu (cf. “Gaudium et spes”, 22 ; “Lumen gentium”, 16).<\/p>\n En tout \u00e9tat de cause, cet enseignement du concile n\u2019implique absolument pas un automatisme du salut et une suppression de la n\u00e9cessit\u00e9 de la foi : au contraire il met l\u2019accent non pas sur une reconnaissance intellectuelle abstraite de Dieu, mais bien sur une adh\u00e9sion \u00e0 lui, si implicite soit-elle, en tant que d\u00e9cision fondamentale de notre vie.<\/p>\n Si l\u2019on tient compte de ce crit\u00e8re, peut-\u00eatre faut-il consid\u00e9rer que, dans la situation actuelle, les baptis\u00e9s qui, en fait, n\u2019ont pas la foi et qui, par cons\u00e9quent, ne peuvent pas contracter de mani\u00e8re valide un mariage sacramentel, sont encore plus nombreux.<\/p>\n Il semble donc qu\u2019il soit v\u00e9ritablement opportun et urgent de s\u2019employer \u00e0 faire la lumi\u00e8re \u00e0 propos du probl\u00e8me juridique de cette \u201c\u00e9vidence de non-foi\u201d qui rendrait non valides les mariages sacramentels et qui, \u00e0 l\u2019avenir, emp\u00eacherait les baptis\u00e9s non croyants de contracter un tel mariage.<\/p>\n D\u2019autre part nous ne devons pas nous dissimuler que, de la sorte, la voie est ouverte \u00e0 des changements tr\u00e8s profonds et porteurs de nombreuses difficult\u00e9s, non seulement pour la pastorale de l\u2019\u00c9glise mais aussi pour la situation des baptis\u00e9s non croyants.<\/p>\n Il est clair, en effet, que ces derniers ont, comme tout un chacun, le droit de se marier, ce qu\u2019ils feront sous la forme d\u2019un mariage civil. La difficult\u00e9 la plus importante ne r\u00e9side pas dans le danger de compromettre le rapport entre le domaine canonique et le domaine civil : en r\u00e9alit\u00e9 la synergie entre l\u2019un et l\u2019autre est d\u00e9j\u00e0 devenue tr\u00e8s faible et tr\u00e8s probl\u00e9matique, parce que le mariage civil s\u2019est \u00e9loign\u00e9 progressivement de ce qui constitue les exigences essentielles du mariage naturel lui-m\u00eame.<\/p>\n L\u2019engagement des chr\u00e9tiens et de toutes les personnes qui sont conscientes de l\u2019importance humaine et sociale de la famille fond\u00e9e sur le mariage devrait plut\u00f4t avoir comme objectif d\u2019aider les hommes et les femmes de notre temps \u00e0 red\u00e9couvrir la signification de ces exigences. Celles-ci reposent sur l\u2019ordre de la cr\u00e9ation et, pr\u00e9cis\u00e9ment pour cette raison, elles gardent leur valeur \u00e0 toutes les \u00e9poques et elles peuvent se concr\u00e9tiser sous des formes qui conviennent aux p\u00e9riodes les plus diverses.<\/p>\n Je voudrais terminer en rappelant l\u2019intention commune qui anime ceux qui interviennent actuellement dans le d\u00e9bat synodal : associer, dans la pastorale de la famille, la v\u00e9rit\u00e9 de Dieu et de l\u2019homme \u00e0 l\u2019amour mis\u00e9ricordieux de Dieu pour nous, qui est le c\u0153ur de l\u2019\u00c9vangile.<\/p>\n __________<\/p>\n <\/p>\n <\/p>\n <\/p>\n <\/p>\n V\u1ec0 V\u1ea4N \u0110\u1ec0 TH\u00d4NG TIN<\/b><\/p>\n <\/p>\n Nh\u00e2n d\u1ecbp th\u01b0\u1ee3ng h\u1ed9i \u0111\u1ed3ng l\u1ea7n n\u00e0y, \u0111ang x\u1ea3y ra t\u1eeb ng\u00e0y 5 th\u00e1ng M\u01b0\u1eddi \u0111\u1ebfn ng\u00e0y 19 th\u00e1ng M\u01b0\u1eddi, v\u0103n ph\u00f2ng b\u00e1o ch\u00ed To\u00e0 th\u00e1nh \u0111\u00e3 l\u1eadp m\u1ed9t trang blog th\u00f4ng tin vi\u1ebft b\u1eb1ng nhi\u1ec1u th\u1ee9 ti\u1ebfng, \u1edf \u0111\u1ecba ch\u1ec9 sau \u0111\u00e2y:<\/p>\n > Sinodo Straordinario sulla Famiglia<\/strong><\/a><\/p>\n Tuy nhi\u00ean nh\u1eefng \u0111\u00f3ng g\u00f3p tr\u00ean trang blog n\u00e0y \u0111\u1ebfn t\u1eeb c\u00e1c gom g\u00f3p h\u00e0nh lang b\u00ean ngo\u00e0i ph\u00f2ng h\u1ed9i m\u00e0 th\u00f4i. V\u00ec c\u00f3 m\u1ed9t b\u1ee9c t\u01b0\u1eddng kh\u00f4ng th\u1ec3 v\u01b0\u1ee3t qua ng\u0103n ch\u1eb7n nh\u1eefng g\u00ec \u0111ang \u0111\u01b0\u1ee3c n\u00f3i trong bu\u00f4i h\u1ecdp l\u1ecdt \u0111\u01b0\u1ee3c ra ngo\u00e0i<\/p>\n S\u1ef1 th\u1ec3 kh\u00f4ng trong c\u00e1c th\u01b0\u1ee3ng h\u1ed9i \u0111\u1ed3ng tr\u01b0\u1edbc \u0111\u00e2y kh\u00f4ng nh\u01b0 v\u1eady. M\u1ed7i ng\u00e0y c\u00f3 hai b\u1ea3n th\u00f4ng c\u00e1o b\u00e1o ch\u00ed \u0111\u01b0\u1ee3c so\u1ea1n b\u1eb1ng nhi\u1ec1u ng\u00f4n ng\u1eef b\u00e1o c\u00e1o v\u1ec1 nh\u1eefng g\u00ec \u0111\u00e3 ph\u00e1t bi\u1ec3u trong bu\u1ed5i h\u1ecdp, \u0111\u01b0\u1ee3c ch\u00ednh c\u00e1c di\u1ec5n gi\u1ea3 t\u00f3m l\u01b0\u1ee3c.<\/p>\n Tuy v\u1eady, l\u1ea7n n\u00e0y, b\u00e1o ch\u00ed ch\u1ec9 \u0111\u01b0\u1ee3c cung c\u1ea5p t\u00ean c\u1ee7a di\u1ec5n gi\u1ea3, trong khi nh\u1eefng \u0111i\u1ec1u \u0111\u00e3 ph\u00e1t bi\u1ec3u ch\u1ec9 \u0111\u01b0\u1ee3c cha Federico Lombardi b\u00e1o c\u00e1o l\u1ea1i b\u1eb1ng mi\u1ec7ng, sau khi \u0111\u00e3 c\u1ea9n th\u1eadn lo\u1ea1i b\u1ecf nh\u1eefng g\u00ec cho ph\u00e9p \u0111o\u00e1n ra \u0111\u01b0\u1ee3c ai l\u00e0 di\u1ec5n gi\u1ea3.<\/p>\n H\u1eadu qu\u1ea3 t\u1ee9c kh\u1eafc t\u1ea1o ra, l\u00e0 c\u00f3 s\u1ef1 t\u00e1ch bi\u1ec7t th\u1eadt s\u1ef1 gi\u1eefa th\u01b0\u1ee3ng h\u1ed9i \u0111\u1ed3ng th\u1eadt s\u1ef1 x\u1ea3y ra, v\u00e0 m\u1ed9t th\u01b0\u1ee3ng h\u1ed9i \u0111\u1ed3ng kh\u00e1c \u0111\u01b0\u1ee3c b\u00e1o ch\u00ed d\u1ef1ng l\u00ean, v\u1edbi nh\u1eefng nh\u1ea5n m\u1ea1nh c\u1ed1 \u00fd v\u00e0o nh\u1eefng \u0111i\u1ec3m, nh\u1eefng v\u1ea5n \u0111\u1ec1 th\u00edch h\u1ee3p v\u1edbi th\u1eddi th\u1ebf l\u00fac \u1ea5y. S\u1ef1 t\u00e1ch bi\u1ec7t \u0111\u00e3 t\u1eebng \u0111\u01b0\u1ee3c ch\u1ee9ng ki\u1ebfn n\u01a1i C\u00f4ng \u0111\u1ed3ng Vatican\u00f4 \u0111\u1ec7 Nh\u1ecb, m\u00e0 \u0111\u1ee9c Bi\u1ec3n \u0110\u1ee9c \u0111\u00e3 n\u00eau l\u00ean r\u00e0nh r\u1ecdt c\u00e1ch b\u1eadc th\u1ea7y trong l\u1ea7n h\u1ecdp m\u1eb7t cu\u1ed1i c\u00f9ng v\u1edbi h\u00e0ng gi\u00e1o ph\u1ea9m Roma, sau khi ng\u00e0i c\u00f4ng b\u1ed1 t\u1eeb nhi\u1ec7m:<\/p>\n > The War of the Two Councils: The True and the False<\/strong><\/a> (15.2.2013)<\/p>\n <\/p>\n M\u1ed9t h\u1ea1n ch\u1ebf nghi\u00eam kh\u1eafc kh\u00e1c \u0111\u1eb7t ra cho c\u00e1c ngh\u1ecb ph\u1ee5 n\u0103m nay l\u00e0 vi\u1ec7c c\u1ea5m ph\u1ed5 bi\u1ebfn b\u1ea3n v\u0103n c\u00e1c l\u1eddi ph\u00e1t bi\u1ec3u. Theo y\u00eau c\u1ea7u, b\u1ea3n v\u0103n vi\u1ebft ph\u1ea3i \u0111\u01b0\u1ee3c n\u1ed9p tr\u00ecnh tr\u01b0\u1edbc ng\u00e0y 8 th\u00e1ng Ch\u00edn v\u1eeba qua.<\/p>\n Lu\u1eadt c\u1ea5m n\u00e0y \u0111\u01b0\u1ee3c h\u1ed3ng y t\u1ed5ng th\u01b0 k\u00fd, Lorenzo Baldisseri, th\u00f4ng b\u00e1o b\u1eb1ng mi\u1ec7ng, v\u00e0o l\u00fac khai m\u1ea1c th\u01b0\u1ee3ng h\u1ed9i \u0111\u1ed3ng. L\u00fd do \u0111\u01b0a ra l\u00e0, m\u1ed9t khi \u0111\u00e3 \u0111\u1ec7 tr\u00ecnh, c\u00e1c b\u1ea3n v\u0103n \u1ea5y tr\u1edf th\u00e0nh t\u00e0i s\u1ea3n ri\u00eang c\u1ee7a th\u01b0\u1ee3ng h\u1ed9i \u0111\u1ed3ng.<\/p>\n Trong c\u00e1c th\u01b0\u1ee3ng h\u1ed9i \u0111\u1ed3ng tr\u01b0\u1edbc \u0111\u00e2y, s\u1ef1 th\u1ec3 kh\u00f4ng nh\u01b0 th\u1ebf. C\u00e1c ngh\u1ecb ph\u1ee5 kh\u00f4ng ch\u1ec9 t\u00f3m l\u01b0\u1ee3c ph\u00e1t bi\u1ec3u c\u1ee7a m\u00ecnh, m\u00e0 c\u00e1c ng\u00e0i c\u00f2n c\u00f3 th\u1ec3 c\u00f4ng b\u1ed1 tr\u1ecdn v\u1eb9n b\u00e0i ph\u00e1t bi\u1ec3u, n\u1ebfu mu\u1ed1n.<\/p>\n V\u00e0o l\u00fac khai m\u1ea1c th\u01b0\u1ee3ng h\u1ed9i \u0111\u1ed3ng, gi\u00e1o ho\u00e0ng Phanxic\u00f4 \u0111\u00e3 y\u00eau c\u1ea7u c\u00e1c ngh\u1ecb ph\u1ee5 ph\u1ea3i ph\u00e1t b\u1ec3u trong \u201cparresia,<\/i>\u201d th\u1eb3ng th\u1eafn v\u00e0 t\u1ef1 do, ma kh\u00f4ng ph\u1ea3i s\u1ee3 l\u00e0 \u201c\u0111\u1ee9c gi\u00e1o ho\u00e0ng c\u00f3 th\u1ec3 ngh\u0129 kh\u00e1c<\/i>.\u201d<\/p>\n Nh\u01b0ng ng\u01b0\u1eddi ta ch\u1ec9 th\u1ea5y \u0111\u01b0\u1ee3c ch\u00ednh vi\u1ec7c trao \u0111\u1ed5i t\u1ef1 do n\u00e0y, th\u1ef1c s\u1ef1 qua vi\u1ec7c l\u00e0m, trong nh\u1eefng th\u00e1ng tr\u01b0\u1edbc th\u01b0\u1ee3ng h\u1ed9i \u0111\u1ed3ng, \u0111\u1ed1i v\u1edbi v\u00e0 \u0111\u1eb7c bi\u1ec7t ch\u1ed1ng l\u1ea1i nh\u1eefng \u0111\u1ec1 ngh\u1ecb thay \u0111\u1ed5i c\u1ee7a h\u1ed3ng y Walter Kasper, m\u00e0 ng\u01b0\u1eddi ta \u0111\u01b0\u1ee3c bi\u1ebft c\u00f3 s\u1ef1 \u0111\u1ed3ng thu\u1eadn c\u1ee7a \u0111\u1ee9c gi\u00e1o ho\u00e0ng<\/p>\n Nh\u01b0ng ch\u1ec9 c\u00f3 \u0111i\u1ec1u l\u1ea1 l\u00e0, ch\u00ednh Kasper v\u00e0 nh\u1eefng v\u1ecb \u1ee7ng h\u1ed9 \u00f4ng l\u1ea1i t\u1ecf ra kh\u00f4ng bao dung v\u1edbi nh\u1eefng ch\u1ec9 tr\u00edch nh\u1eafm \u0111\u1ebfn m\u00ecnh, nh\u1ea5t l\u00e0 khi c\u00e1c ch\u1ec9 tr\u00edch \u1ea5y \u0111\u1ebfn t\u1eeb c\u00e1c v\u1ecb h\u1ed3ng y c\u1ea5p cao nh\u01b0 Gerhard L. M\u00fcller, b\u1ed9 tr\u01b0\u1edfng b\u1ed9 gi\u00e1o l\u00fd \u0111\u1ee9c tin.<\/p>\n Trong khi th\u01b0\u1ee3ng h\u1ed9i \u0111\u1ed3ng di\u1ec5n ti\u1ebfn, h\u1ed3ng y M\u00fcller \u0111\u00e3 y\u00eau c\u1ea7u c\u00e1c b\u1ea3n v\u0103n nh\u1eefng nh\u1eadn x\u00e9t c\u1ee7a c\u00e1c ngh\u1ecb ph\u1ee5 trong h\u1ed9i \u0111\u1ed3ng ph\u1ea3i \u0111\u01b0\u1ee3c c\u00f4ng b\u1ed1. Nh\u01b0ng ch\u1ec9 ho\u00e0i c\u00f4ng.<\/p>\n V\u00ec th\u1ebf vi\u1ec7c gi\u1eef k\u00edn c\u00e1c th\u00f4ng tin v\u1ec1 th\u01b0\u1ee3ng h\u1ed9i \u0111\u1ed3ng kh\u00f4ng ph\u1ea3i l\u00e0 \u00fd ki\u1ebfn c\u1ee7a ng\u00e0i, c\u0169ng ch\u1eb3ng ph\u1ea3i c\u1ee7a c\u00e1c h\u1ed3ng y gi\u1ed1ng nh\u01b0 ng\u00e0i, \u0111\u00e3 ki\u00ean tr\u00ec nh\u1eabn n\u1ea1i b\u1ea3o v\u1ec7 cho t\u00ednh b\u1ea5t kh\u1ea3 ph\u00e2n ly c\u1ee7a h\u00f4n nh\u00e2n C\u00f4ng gi\u00e1o.<\/p>\n Ng\u01b0\u1eddi \u0111\u00e3 mu\u1ed1n v\u00e0 quy\u1ebft \u0111\u1ecbnh \u0111i\u1ec1u \u0111\u00f3, x\u00e9t cho \u0111\u1ebfn c\u00f9ng, kh\u00f4ng th\u1ec3 l\u00e0 ai kh\u00e1c h\u01a1n l\u00e0 gi\u00e1o ho\u00e0ng.<\/p>\n Ng\u01b0\u1eddi ta c\u0169ng g\u00e1n cho ng\u00e0i, l\u00e0 ng\u01b0\u1eddi \u0111\u00e3 th\u00e0nh l\u1eadp \u1ee7y ban vi\u1ebft ra b\u1ea3n \u201cRelatio Synodi – Ph\u00fac Tr\u00ecnh v\u1ec1 Th\u01b0\u1ee3ng h\u1ed9i \u0111\u1ed3ng<\/i>.\u201d chung cu\u1ed9c, m\u00e0 \u0111a s\u1ed1 trong \u0111\u00f3 \u0111\u1ec1u thu\u1eadn v\u1edbi vi\u1ec7c cho ph\u00e9p ng\u01b0\u1eddi t\u00e1i h\u00f4n b\u00ean d\u00e2n s\u1ef1 \u0111\u01b0\u1ee3c r\u01b0\u1edbc l\u1ec5:<\/p>\n > Padri sinodali per la stesura della “Relatio Synodi”<\/strong><\/a><\/p>\n <\/p>\n Sau \u0111\u00e2y l\u00e0 b\u1ea3n ph\u00fac tr\u00ecnh v\u1ec1 c\u00e1c b\u00e0n lu\u1eadn trong tu\u1ea7n \u0111\u1ea7u ti\u00ean c\u1ee7a th\u01b0\u1ee3ng h\u1ed9i \u0111\u1ed3ng, do h\u1ed3ng y P\u00e9ter Erd\u00f5, t\u1ed5ng ph\u00fac tr\u00ecnh vi\u00ean, \u0111\u1ecdc h\u00f4m th\u1ee9 Hai, ng\u00e0y 13 th\u00e1ng M\u01b0\u1eddi:<\/p>\n > “Relatio post disceptationem”<\/strong><\/a><\/p>\n <\/p>\n <\/p>\n <\/p>\n __________<\/p>\n","protected":false},"excerpt":{"rendered":" Th\u1eadt s\u1ef1 l\u00e0 m\u1ed9t nan \u0111\u1ec1: B\u1ea5t kh\u1ea3 ph\u00e2n ly hay Ly d\u1ecb. B\u00e0i c\u1ee7a Sandro Magister Ngu\u1ed3n: http:\/\/chiesa.espresso.repubblica.it\/articolo\/1350894?eng=y Th\u01b0\u1ee3ng h\u1ed9i \u0111\u1ed3ng kh\u00f4ng \u0111\u01b0\u1ee3c y\u00eau c\u1ea7u \u0111\u1ec3 quy\u1ebft \u0111\u1ecbnh v\u1ec1 v\u1ea5n \u0111\u1ec1 n\u00e0y. Nh\u01b0ng gi\u1ea3 thi\u1ebft v\u1ec1 c\u00e1c cu\u1ed9c h\u00f4n nh\u00e2n th\u1ee9 hai nay \u0111\u00e3 c\u00f3 \u0111\u1ea7y \u0111\u1ee7 quy\u1ec1n c\u00f4ng d\u00e2n t\u1ea1i cu\u1ed9c … 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\/3539"}],"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=3539"}],"version-history":[{"count":2,"href":"http:\/\/saobiennhatrang.net\/index.php?rest_route=\/wp\/v2\/posts\/3539\/revisions"}],"predecessor-version":[{"id":3541,"href":"http:\/\/saobiennhatrang.net\/index.php?rest_route=\/wp\/v2\/posts\/3539\/revisions\/3541"}],"wp:attachment":[{"href":"http:\/\/saobiennhatrang.net\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=3539"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"http:\/\/saobiennhatrang.net\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=3539"},{"taxonomy":"post_tag","embeddable":true,"href":"http:\/\/saobiennhatrang.net\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=3539"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}