Her tar jeg med et par ekstra dokmumenter om hva pave Benedikt i 2005 og 2006 sa om den «milde» pastorale praksisen å la mennesker motta sakramentene selv om de lever mot Guds og Kirkens lov.
Under en samtale med prester i Aosta-bispedømmet i Italia i juli 2005, svarte paven følgende på spørsmålet om kommuion for gjengifte. Man skal ha forståelse for dere vanskelig situasjon, sier han, men likevel følge Kirkens regler:
And since it is the Sacrament of Christ’s passion, the suffering Christ embraces these people in a special way and communicates with them in another way differently, so that they may feel embraced by the Crucified Lord who fell to the ground and died and suffered for them and with them. Consequently, they must be made to understand that even if, unfortunately, a fundamental dimension is absent, they are not excluded from the great mystery of the Eucharist or from the love of Christ who is present in it. This seems to me important, just as it is important that the parish priest and the parish community make these people realize that on the one hand they must respect the indissolubility of the Sacrament, and on the other, that we love these people who are also suffering for us. Moreover, we must suffer with them, because they are bearing an important witness and because we know that the moment when one gives in «out of love», one wrongs the Sacrament itself and the indissolubility appears less and less true.
Les hele samtalen med prestene her.
28. januar 2006 holdt pave Benedikt en tale til den romerske Rota (den øverste katolske domstolen i ekteskapssaker). Han snakket en hel del om hvor viktig dette arbeidet var, men la også til et par avsnitt om hvor uheldig en pastoral praksis var, der man ikke riktig tar Kirkens syn på ekteskapet på alvor:
Indeed, pastoral love can sometimes be contaminated by complacent attitudes towards the parties. Such attitudes can seem pastoral, but in fact they do not correspond with the good of the parties and of the Ecclesial Community itself; by avoiding confrontation with the truth that saves, they can even turn out to be counterproductive with regard to each person’s saving encounter with Christ.
The principle of the indissolubility of marriage forcefully reaffirmed here by John Paul II (cf. Addresses: 21 January 2000, in ORE, 26 January 2000, p. 1; 28 January 2002, in ibid., 6 February 2002, p. 6) pertains to the integrity of the Christian mystery.
Today, unfortunately, we may observe that this truth is sometimes obscured in the consciences of Christians and of people of good will. For this very reason, the service that can be offered to the faithful and to non-Christian spouses in difficulty is deceptive: it reinforces in them, if only implicitly, the tendency to forget the indissolubility of their union.