Im kleinen Kreis... den Aufstand proben

In jedem der Berichte der Sprachgruppen (hier zu finden) sind einige schallende Ohrfeigen für die Autoren der Relatio post disceptationem zu finden. Zur Orientierung: Es gab je zwei französische und spanische Gruppen und je drei englische und italienische.
Keine einzige Sprachgruppe ist zufrieden mit der am Montag veröffentlichten Relatio. Und zwar fast immer mit den gleichen Punkten. Vor allem die umstrittensten Elemente (auch die, die ich hier bearbeitet habe) werden ganz schön beharkt und eine Mehrheit für diese Thesen ist m.E. nicht einmal mit großer Mühe zu finden. Zugleich werden - Gott seis gedankt - andere Dinge eingebracht, die bisher fehlten, etwa die Themen Umkehr und Bekehrung aber auch Keuchheit und die Theologie des Leibes des heiligen Johannes Paul II. (da sind besonders die Spanier sehr fit). 

Wie John Zuhlsdorf berichtet (hier), ging es in der Synodenaula ziemlich heiß her, weil diese Texte eigentlich nicht veröffentlich werden sollten. Ein Aufstand der Bischöfe gegen die Manipulation durch die Synodenleitung (die mit der Relatio offekundig wurde; weitere Details, siehe Link). Father Z. schreibt:

»Apparently, Card. Pell was the first one to rise up against Card. Baldisseri.

When Baldisseri made the announcement [dass die Berichte nicht veröffentlicht werden würden], Card. Pell took the floor and said that the reports had to be published and that they were tired of the manipulation.

From that point, the bishops also rose up. When Baldisseri repeated his position, he was effectively shouted down.

At that point, Card. Baldisseri turned to the Pope and got the nod to publish.«

Wie krass ist das denn?
Ich ziteire mal einige der für mein Empfinden "heftigsten" Stellen aus jeder Gruppe (für Übersetzungen habe ich heute keine Zeit):

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Gallicus A:

Constater les échecs de l’amour et les unions imparfaites qui se multiplient appelle une attention pastorale qui sache respecter ces personnes, encourager les efforts de repentance et offrir l’appui fraternel de la communauté chrétienne à laquelle elles appartiennent. Un tel constat ne doit pas faire oublier les familles qui vivent avec cohérence et fidélité le mariage chrétien et rendent ce témoignage au travers de leurs joies mais aussi en dépit d’épreuves comme la pauvreté, le chômage, la maladie, le deuil, la stérilité et les difficultés dans l’éducation des enfants.

Sur le rapport entre les divorcés remariés et les sacrements de la Réconciliation et de l’Eucharistie, notre texte dit qu’il importe de "ne pas changer la doctrine de l’Eglise sur l’indissolubilité du mariage et la non-admission des divorcés remariés aux sacrements de la Réconciliation et de l’Eucharistie mais d’appliquer cette doctrine constante de l’Eglise aux situations diverses et douloureuses de notre époque avec un regard renouvelé de compassion et de miséricorde sur les personnes".


Gallicus B:

Faute de majorité absolue (9 pour, 5 contre, 4 abstentions), a été écarté le recours au concept de « gradualité », à l’analogie œcuménique développée par Lumen gentium (§ 8 : « subsistit in ») et à l’expression patristique « semences du Verbe », chaque fois que ces expressions risquaient, à tort, d’être comprises comme la légitimation a priori de situations de vie irrégulières, voire peccamineuses, même si nous reconnaissons que, a posteriori, plusieurs de ces situations peuvent être un chemin ou une étape vers une situation meilleure.

Nous avons demandé que la pratique de la « communion spirituelle », recommandée traditionnellement à ceux qui, pour diverses raisons, ne peuvent pas communier « sacramentellement », soit étudiée et évaluée en ses fondements théologiques et, si elle est accréditée par cet examen, soit promue et mieux diffusée parmi les fidèles.

Nous avons redit notre respect et notre accueil aux personnes homosexuelles et avons dénoncé les discriminations injustes et parfois violentes qu’elles ont subies et subissent encore parfois, y compris dans l’Église, hélas ! Mais cela ne signifie pas que l’Église doive légitimer les pratiques homosexuelles et encore moins reconnaître, comme le font certains États, un soi-disant « mariage » homosexuel. Au contraire, nous dénonçons toutes les manœuvres de certaines organisations internationales visant à imposer, par voie de chantage financier, aux pays pauvres des législations instituant un soi-disant « mariage » homosexuel.


Anglicus A:

For example, where the Relatio appeared to be suggesting that sex outside of marriage may be permissible, or that cohabitation may be permissible, we have attempted to show why such lifestyles do not lead to human fulfillment. At the same time, we want to acknowledge that there are seeds of truth and goodness found in the persons involved, and through dedicated pastoral care these can be appreciated and developed. We believe that if we imply that certain life-styles are acceptable, then concerned and worried parents could very easily say "Why are we trying so hard to encourage our sons and daughters to live the Gospel and embrace Church teaching?"

We had serious questions about the presentation of the principle of GRADUALITY. We wished to show in our amendments that we are not speaking of the GRADUALITY of DOCTRINE of faith and morals, but rather the gradual moral growth of the individual in his or her actions.


Anglicus B:

Many in the group felt that a young person reading the Relatio would if anything become even less enthusiastic about undertaking the challenging vocation of Christian matrimony. The Synod Report - and the Message - should direct itself towards young people, to help them understand and be attracted by the Christian vision of marriage and the family, in a world in which they are exposed to many contradictory visions.

It was felt that in the current situation of widespread cultural confusion about marriage and the family and the human suffering that this can bring, there is an urgent need for leadership in today's world and that such clear leadership can only come from the Church. Such leadership is an urgent part of the Church's service to contemporary society and a failure to give such witness would be to fail humanity.

Some members of the group stressed the need of pastors to recognize their own failures and their inadequacies in fostering support for families. The Church needs a radical renewal of its style of ministry to families. Marriage accompaniment is a lifelong task not limited to preparation for the wedding. It is a task which belongs within a broad faith itinerary and must encourage and foster family prayer.

On the subject of the admission of the divorced and remarried to the Eucharist the group stressed two principles flowing directly from God's Word:

• the clear affirmation of the indissolubility of a valid sacramental union, while humbly admitting that we need a more credible way of presenting and witnessing to that teaching;
• the strong desire to invite and embrace sincere Catholics who feel alienated from the family of the Church because of irregular situations.

The group recalled the necessity of finding a new vocabulary to preserve the timeless teaching of the Church in a fresh and appealing manner. It recommended the examination of possible paths of repentance and discernment by which, in particular circumstances, a divorced and remarried person might participate in the sacraments; and about providing alternatives, such as a deeper appreciation of the classical wisdom and value of spiritual communion.


Anglicus C:

Thus, it is important that the document does not, in any way, weaken the hope that such marriages express, or weaken the commitment that the members have for each other. We rightly wish to welcome, without judgement or condemnation, those who, for some reason, are not yet able to express life-long commitment in a marriage between a man and a woman. We wish also to give them encouragement, to help them recognize their own goodness, and to care for them as Christ cares for his sheep. We wish them to know that they are loved by God and rejected neither by him nor the Church. In expressing such sentiments we may inadvertently convey the impression that marriage is not important, or that it is an ideal that only a few select people can achieve. It is possible that some may even have the impression that all unions are equal. For this reason, we felt it necessary to carefully define the meaning of the law of gradualness, which should not be understood as gradualness of the law. Gradualness should not make insipid the challenge of the Gospel to conversion, to "go and sin no more", as Jesus said to the woman caught in adultery. The aim of recognizing gradualness should be to draw people closer to Christ. Truth and mercy are not mutually exclusive terms, and in proclaiming truth we also proclaim the most profound mercy – that of reconciliation and unity with God; on the other hand, it is in mercy that we find truth.


Italicus A:

I Padri sinodali hanno sottolineato con particolare attenzione la questione della inapplicabilità dell’analogia espressa nel testo con quanto detto nella Lumen Gentium, 8.

Rispetto alla ammissione ai sacramenti della Penitenza e dell’Eucaristia i Padri del Circolo pur sensibili alla problematica propongono che l’argomento sia ristudiato alla luce del n. 84 della Familiaris Consortio al fine di precisare eventuali condizioni diverse dalla disciplina attuale.


Italicus B:

Sembra che si abbia timore di esprimere un giudizio su diverse questioni che sono divenute ormai espressioni culturali dominanti. Questo non appare coerente con la missione profetica che la Chiesa possiede. E’ importante che il testo esprima al meglio il ruolo profetico che i Pastori e la comunità cristiana possiedono ben sapendo che non andiamo alla ricerca di un facile populismo che tutto assopisce e ovatta, ma che abbiamo la responsabilità di esprimere anche un giudizio che proviene dalla Parola di Dio. Ritornano significative in questo contesto le parole rivolte al profeta Ezechiele: "Quando sentirai dalla mia bocca una parola, tu dovrai avvertirli da parte mia. Se io dico al malvagio: Tu morirai! e tu non lo avverti e non parli perché il malvagio desista dalla sua condotta perversa e viva, egli, il malvagio, morirà per la sua iniquità, ma della sua morte io domanderò conto a te. Ma se tu ammonisci il malvagio ed egli non si allontana dalla sua malvagità e dalla sua perversa condotta, egli morirà per il suo peccato, ma tu ti sarai salvato" (Ez 3,17-19). Ciò diventa evidente soprattutto dinanzi a situazioni che sono assunte come una forma di de-istituzionalizzazione del matrimonio e della famiglia in forza di pretesi diritti individuali. Una semplice fenomenologia del dato non appare consona alla funzione profetica della Chiesa.


Italicus C:

Una prima sensibilità parte dalla preoccupazione che il rinnovato annuncio del Vangelo della famiglia, per il linguaggio da utilizzare, gli accenti e la selezione delle tematiche, contribuisca involontariamente ad accentuare la mancata accoglienza integrale dei suoi contenuti. Questi padri, pur accettando che il profilo specifico del tema che investe questa assemblea straordinaria è quello delle sfide pastorali, ritengono imprescindibile che la Relatio ribadisca in maniera esplicita la dottrina su matrimonio, famiglia e sessualità, senza tentennamenti nell’avvalersi delle categorie di "peccato" e "adulterio" e "conversione" rispetto alle situazioni oggettivamente contrastanti con il Vangelo della famiglia. Gli stessi padri insistono sul fatto che usare eufemismi possa provocare malintesi tra i fedeli, soprattutto per distorte interpretazioni fatte da una parte della stampa non specializzata.


Hibericus A:

Nos pareció que el número siguiente ofrecía la visión de S. Juan Pablo II y valía la pena citar esta fuente que es su catequesis sobre el amor humano.

La aceptación de las anteriores consideraciones nos animan a exhortar a los matrimonios civiles y a los divorciados vueltos a casar, a secundar la llamada de Dios hasta alcanzar la plenitud de la comunión y de la gracia divina.

Hemos querido concluir esta segunda parte diciendo que "sabiendo que la mayor misericordia es decir la verdad con amor (San Agustín), vamos más allá de la compasión. El amor misericordioso así como atrae y une, también transforma y enaltece e invita a la conversión. Ver (Jn 8,1-11).

Volviendo a los novios (34) es necesario recordar la importancia educativa de las virtudes y particularmente de la castidad y de la pureza, condición absolutamente imprescindible para el crecimiento genuino del amor interpersonal. A los novios hay que plantearles el ideal matrimonial con claridad para que puedan discernir y decidir con libertad.

Sobre las personas divorciadas pero no vueltas a casar, además de lo dicho en el número 45, hay que añadir que muchas veces "ellos son testigos heroicos de la indisolubilidad y de la fidelidad".


Hibericus B:

Hay una enorme riqueza en el magisterio reciente de Pablo VI, San Juan Pablo II, Benedicto XVI y Papa Francisco sobre la familia, que requiere una renovada atención

Nuestros principales aportes al documento van en la línea de:

    - subrayar las luces de la familia y la importancia del matrimonio

    - Afirmar la doctrina sobre el matrimonio y la familia y

    - Animar la pastoral familiar en las circunstancias actuales.

    - Esperar del sínodo luz y orientaciones sobre las nuevas situaciones matrimoniales.

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Kein Wunder, dass diese Berichte geheimgehalten werden sollten... sie passen so garnicht zu dem Bild, das die Relatio vom Montag vermittelte. Sehr spannend!