( 760929 )Quel est la position de l'eglise orthodoxe sur les sujets abordés lors du synode romain dit catholique par Vulpus (2014-10-16 20:14:38)
Si vous avez des éléments de réponse je suis preneur .
( 760929 )Quel est la position de l'eglise orthodoxe sur les sujets abordés lors du synode romain dit catholique par Vulpus (2014-10-16 20:14:38)
( 760930 )vous croyez qu'ils ont du temps à perdre? par Ritter (2014-10-16 20:18:20)
( 760931 )Un commentaire... par Ænigma (2014-10-16 20:21:45)
A cet égard, parmi les innombrables incompréhensions et rumeurs de comptoir qui circulent sur nous autres chrétiens orthodoxes (comme le fait que "nos curés au moins peuvent se marier", ben non, l'ordination sacerdotale clos le débat voyons!), il y a la question du remariage. Et j'ai déjà entendu bien des amis catholiques-romains me dire "ah si seulement chez nous ça pouvait être aussi facile à faire et aussi bien accepté"...
Certes dans un pays où le socialisme a forcé l'Église à s'aligner en partie (seulement) sur le régime civil, je parle de la Grèce, le remariage est devenu très, trop facile. Cependant ceux qui le pratiquent sont rarement en même temps pratiquants en matière de foi. Ceci expliquant cela. Pour les autres, le régime spirituel prime.
Et pour ces autres, qu'en est-il? "L'exception mathéenne" connue depuis les débuts de l'Église et sujette de bisbrouille entre autant d'évêques qu'il n'y en a eu et adoptée par l'Orthodoxie comme norme pour les accidents de parcours marital, certes le permet. Mais elle est encadrée par une série de conditions qui, si la théorie est respectée, ne peut que faire reculer ceux qui pensent s'asseoir sur le Sacrement.
Entre autres que c'est l'évêque et lui seul qui peut autoriser le remariage. Et il s'engagera donc devant Dieu quant à la nécessité de ce remariage et l'acceptation de reconnaître le précédent comme dissous "par manque d'amour", donc ça va pas se passer avec un ballotin de pralines. Que vu qu'il s'agit d'un 2ème parcours après échec, cela doit se vivre de manière pénitentielle. A commencer par le mariage. Donc la célébration du mariage en question n'aura pas l'aspect festif du premier : même les textes liturgiques seront orientés "pénitence". Et enfin, il y a un délai de vie strictement séparée pour les fiançailles qui doit être fixé par le père spirituel ou père confesseur, qui peut aller jusque .. 7 ans... On est loin du "oh chez vous c'est facile, on se remarie quand on veut"...
Maintenant la foi et l'amour se sont refroidis chez beaucoup - moi compris - et ça n'est plus partout respecté. C'est cependant la norme intangible. Je ne suis pas certain que ceux de mes amis catholiques-romains enviant notre "facilité", si ils connaissaient le parcours pénitentiel à entreprendre pour le faire, en seraient encore aussi enchantés. L'herbe est toujours si verte chez le voisin.
( 760933 )Je découvre avec intérêt ce que vous nous dites sur le re mariage, mais.... par Vulpus (2014-10-16 20:42:02)
( 760955 )Le métropolite Hilarion est intervenu au synode le 16 octobre 2014 par La Favillana (2014-10-17 00:26:18)
GREETING ADDRESS BY METROPOLITAN HILARION OF VOLOKOLAMSK TO THE THIRD EXTRAORDINARY GENERAL ASSEMBLY OF THE SYNOD OF CATHOLIC BISHOPS ON PASTORAL CHALLENGES TO THE FAMILY IN THE CONTEXT OF EVANGELIZATION
Your Holiness,
Your Beatitudes,
Your Eminences and Your Excellencies:
Allow me first of all to greet you on behalf of the primate of the Russian Orthodox Church, His Holiness Kirill, Patriarch of Moscow and All Russia.
The topic of the family is one of the most acute and vital today. It is an indicator of the moral state of the society in which we live.
We have anxiously watched as abuse of the notions of freedom and tolerance has been used in recent years to dismantle the basic values rooted in religious traditions. There is an increasingly aggressive propagation of the idea of moral relativism applied also to the institution of the family held sacred by all of humanity.
In quite a number of countries in Europe and America, despite numerous protests, same-sex unions are approved and recognized on the level of the state. In some places, the right of same-sex partners to adopt children has already been fixed legally and implemented, including through the use of “surrogate motherhood” technology.
At the same time, traditional families built on the notion of marriage as union of man and woman become weaker and weaker. Instead of concern for their consolidation, there is the propaganda of so-called “free relations”. The notions of fidelity, mutual respect and responsibility of spouses are replaced by the imposition of hedonism and calls to live for one’s own self.
Children are no longer seen as the desirable fruit of spouses’ mutual love. The right of abortion, restricted by almost nothing, has become widespread, and has led to the legalization of the destruction of millions of lives. Among the serious problems is the existence of orphans whose parents are still alive, and abandoned and lonely disabled children.
The ideas of moral relativism have also affected many Christians who in words confess the Church’s teaching on the family but in deed refuse to follow it.
Asserting the sanctity of marriage based on the words of the Saviour Himself (see Mt. 19:6, Mk. 10:9), the Roman Catholic Church and the Orthodox Church traditionally place personal responsibility above egotistical interests. To cultivate in a Christian this responsibility before the family, society and the surrounding world is the most important tasks for Churches today. The protection of human dignity and affirmation of the lofty value of love realized in the family is an integral component of the Gospel message that we are called to bring to people.
In November 2013, the Department for External Church Relations of the Moscow Patriarchate and the Pontifical Council for the Family led by Archbishop Vincenzo Paglia held in Rome a conference on ‘Orthodox and Catholics Protecting the Family Together’. In the final statement, we underlined “our conviction that we bear a common responsibility for making marriage and family life the way to sanctity for Christian families”.
The time has come for Christians to join efforts and come out as a united front for the noble goal of protecting the family when confronted by the challenges of the secular world for the sake of preserving the future of civilization. It is the field in which our alliance may become really needed.
We should together defend our positions both in dialogue with the legislative and executive authorities in particular countries and on the platforms of international organizations, such as the UN and the Council of Europe. We already have a certain experience of such cooperation; it is enough to recall the well-known case of Lautsi versus Italy.
It is essential not to confine ourselves to noble appeals, but to press in every possible way for the legal protection of the family. It is necessary to restore in our society the awareness that freedom is unthinkable without responsibility for one’s actions.
The Orthodox Church consistently proclaims the ideal of the one and only marital union concluded once and for all. At the same time, conceding the weakness of human nature, in exceptional cases the Orthodox Church allows for a new church marriage in the instance of the breakup of the first marriage. In this our Church follows the principle of oikonomia, guided as she is by the love of the sinner who is not to be deprived of the means of salvation. In today’s world, in which the strict observance of the church ordinances becomes increasingly rare, the practice of oikonomia, which has existed in Orthodoxy throughout the centuries, may become a valuable experience in settling the pastoral problems of the family.
The Orthodox Church has accumulated a rich experience of pastoral care for the family. She has always preserved the institution of married clergy. As a rule, the families of priests are large and their children are brought up in the spirit of Christian devotion and faithfulness to church teaching. A priest with his own experience of family relations and parenting can better understand family problems and give his spiritual children the necessary pastoral aid. I believe it would be useful to notice this experience, which is also present in the Catholic Churches of the Eastern Rite.
( 760935 )[réponse] par ooo (2014-10-16 20:53:16)
( 760954 )Le secrétaire de la congrégation pour les Églises orientales vous répond par La Favillana (2014-10-17 00:09:34)
Divorce et remariages. La conciliante "oikonomia" des Églises orthodoxes
Conciliante à l’égard des abus de pouvoir des tribunaux civils, depuis l’époque de l’empire byzantin. Le passé et l’actualité de la pratique des orthodoxes en matière de mariage, d’après une autorité en la matière, l'archevêque Cyril Vasil, secrétaire de la congrégation pour les Églises orientales
