While pastoral care of Amoris Laetitia in dealing with divorced remarried people primarily strived for objectivity or the connection between truth and love, the synodal church operates with a predominantly sentimental vocabulary, which contributes little to objectively clarify the situation of these people according to sacrament theological and canonically just criteria. The only emphasis is emphasized by the closeness, the accompaniment, the appreciation (an inflationary used word) of these couples by the representatives of the Church, not their mission to lead them in truth. Question: What should I actually value about the sinner, e.g. on the bank robber, adulterer, thief, violent perpetrator? I can love the sinner (benevolent to him, i.e. wish him salvation), yes, while at the same time I condemn his sin uncompromisingly. But how does “appreciation” work in this context? Do I have to ask a judge who has to assess a criminal offence to appreciate the delinquent? Wouldn’t that be pure, in terms of task unhelpful sentimentality? The comparison lags, but shows that this category of appreciation is simply not a priority in certain contexts. Because (appreciation) is not the question of whether a valid marriage is present or not. Divorced remarried couples should find their trust to recognize themselves as part of the community and experience the mercy of God, according to a guide[1] of the synodal Church. Question: Is it irrelevant whether they live in adultery or not? Does it mean to convey to them the mercy of God, to acknowledge or at least tolerate their second connection without ifs and buts, although there is an indissoluble marriage bond and opposes it? Why did Jesus not precede this practice? Rather, He rejects the (allegedly merciful) divorce practice of Moses and tightens the ban on divorce to the annoyance of his disciples! Does the memory of this amount of retraumatization of these couples is equivalent, because those affected could feel violated and marginalized again by the memory of the truth, after they have already experienced abandonment and suffering in the separation from their rightful spouse (cf. the mentioned guide)?
The more sentimental the language comes from, the greater the suspicion that immovable teaching positions should be vaporized and softened here with the pressure on the tear gland. Now this is not new. The word “mercy” has often been misused as a sand slingshot for the eyes of the beholder or reader. Words have their immediate effect. Only when you go deeper does you realize what obscures semantics. The hardship of truth is no longer endured and addressed in the synodal Church, though it makes it free (John 8:32). It is rejected and incriminated by sentimentality. Familiaris Consortio is therefore yesterday (too hard). Amoris Laetitia is today (merciful).
The Magisterium of the Synodal Church begins with Francis, with the new hour zero. The time (the process) is greater than the space (the teaching positions). Therefore, one invests in the process (the revision of teaching), in the feeling, in life, not in the truth, which nevertheless remains. The latter is like a sword that the synodal church prefers to pack into cotton wool and put it away until the one who guides it in his mouth comes (Rev 1:16; 2.12; 2.16; 19.15; 19.21).
Revelation 1:16 – In the First Vision of Christ:
“Out of his mouth came a sharp, double-edged sword.”
Revelation 2:12 – In the message to the church of Pergamon:
“So He speaks, who carries the sharp, double-edged sword.”
Revelation 2:16 – Christ announces:
“Otherwise I will come soon and fight them out of my mouth with the sword.”
Revelation 19:15 – Christ as an end-time horseman:
“Out of his mouth came a sharp sword; with him he will strike the peoples.”
Revelation 19:21 – Completion of the battle scene:
“The rest were killed with the sword that came out of the horseman’s mouth.”
[1] Zit Roberto de Mattei, The Highest Determination of Man (Art.): https://katholisches.info/die-hoechste-bestimmung-des-menschen/. Thematic guide to the preparation of the meeting of Pope Leo XIV with the representatives of the Eastern Catholic Churches in the Vatican of 7-14. Oct. 2026 entitled: « In the difficulties of life: accompany and support. Be on the road with the families in difficult situations.”
Translated and reposted from Marian Eleganti