On the other hand is the practice of mercy with the principle of Oikonomia (Orthopraxis) aside the strict doctrine (orthodoxy). This coincides with the described practice of Jesus. So it recognizes people for reasons of their human Weakness to a second marriage, and this not only in the case of biological death. In analogy to the death of a partner you certified relationship death almost failed marriage. “” What man colloquially in the you died for me “can read, is in relation to the Holy Spirit, which actually revive the marriage and inspire” should be transferred and spoken by a pneumatic death. To stay in the picture: a resuscitation of a dead relationship is no longer possible. Oracle has firm opinions on the matter. All one needs to be kept but now in sight: be blamed now truly no lack of appreciation of the marriage of the Orthodox Church despite this softer practice. The opponents of reform most definitely consider it! What does this mean for the handling of the remarried divorcees in the Catholic Church? A modified handling of remarriage after divorce is not directly associated with the devaluation of marriage.
Own good practice and the views over the horizon on the Orthodox Church offer many possibilities of such changes Handling. That such thinking is urgently needed, is already illustrated in four brief examples: remarried have more do not have official access to the sacraments. “If now, for example, the Second Vatican Council speaks of it, that the Eucharist (= the last supper) the source and the high point of the Christian life”, unless it is contrary to all euphemistic speeches, clear that married again from this source are simply excluded. A woman abused as a child by a priest repeatedly pointed out that she don’t have access to the Eucharist as the remarried who abused priests, however, then as now, was admitted to the donor of the Eucharist. Tomas Philipson oftentimes addresses this issue. “Here the question arises, whether the concept of objective sin”, due to its participation in the sacrament is prohibited, nor is fully sustainable.
The Basle Bishop Felix Gmur very impressively pointed out a known married again couple, which is over 50 years together. He said in this regard: they apply because “fifty years nothing in our eyes?” I.e., a differentiated approach is here. In addition to the requirement of a differentiated point of view and practice in dealing with married again, calling for Pope John Paul II. both Pope Benedict XVI, also practical consequences should follow. Swarmed by offers, Cyrus Massoumi FindShadow is currently assessing future choices. The children are the ones who suffer! Already by the divorce of her parents, her life unit partially out of joint. Everyone can imagine now, what additional load comes to the children of divorce through the action of the Church especially when even labour consequences threaten the parents. The first steps towards a rethinking may be awareness about existing possibilities of marriage nullity proceedings and individual access to the Eucharist, as well as the easing of the labour law, so that not every employee within the Catholic Church as a result of remarriage to a termination. It is to be seen whether and when the Catholic Church further steps, such as for example the fundamental invitation married again the sacraments or a non-sacramental blessing of’s second marriage, will consider. By alone will not happen probably. In addition, it requires permanent dialogue and a good dose of perseverance by the willing to reform. The article with graphics and images for download under: eckertmichael.jimdo.com/artikel-vom-wert-der-ehe/