Offener Brief von 100 Konvertiten an die Synodenväter – „Wahrheit über die Ehe bekräftigen“

Bischofssynode 2015: 100 Konvertiten fordern die Glaubenslehre unverkürzt zu bewahren
Bischofssynode 2015: 100 Konvertiten fordern die Glaubenslehre unverkürzt zu bewahren

(Rom) Die Synodenväter fanden in den eigens für sie im Vatikan eingerichteten Postfächern einen Brief und einen Appell vor. Beides stammt aus den USA und trägt das Datum des 24. September, das war der zweite Tag des Pastoralbesuchs von Papst Franziskus in den USA.

Der Appell ist ein „Offener Brief an die Synode“ und stammt von 100 Konvertiten, die sich im Erwachsenenalter zum katholischen Glauben bekehrten. Allen gemeinsam ist, daß es zur Konversion gerade auch deshalb kam, weil sie von der katholischen Lehre über die Ehe und Sexualität angezogen wurden.

Um so irritierter sind sie heute wegen der umstrittenen Diskussion, eben diese Lehre, die das Leben der Konvertiten von Grund auf veränderte, ändern zu wollen. Dagegen wenden sie sich mit ihrem Appell an die Synodenväter, die katholische Ehe- und Morallehre unverkürzt beizubehalten und zu bekräftigen.

Die Vorschläge [Kasper, Forte] widersprechen nicht nur der katholischen Lehre, so die Unterzeichner, sondern laufen Gefahr, die Situation jener noch zu verschlimmern, denen man vorgibt, helfen zu wollen.

Das Begleitschreiben, der Offene Brief in der Originalfassung und die Namen der Unterzeichner:


An Open Letter to the Synod from over 100 Converts

September 24, 2015

Dear Archbishop:

I am writing to deliver you a copy of an “Open Letter to the Synod from over 100 Converts.” The letter witnesses to the fact that for all of us, the Church’s steadfastness on questions concerning the human body was for us a point of attraction, and a sign that the Church was the surest link to Jesus Christ Incarnate.

What occasions the letter are concerns about certain proposals made by some, regarding the best way to deal with the crisis of the family in the current cultural context. We refer above all, to the proposals to change the Church’s discipline regarding reception of the Eucharist for the divorced and civilly remarried, but also to other openings to co-habitation, contraception, and homosexuality. We think that the aforementioned proposals (and openings), not only contradict the Catholic teaching about the human body, sexual difference, sexuality, marriage and the family, but that they risk aggravating the very suffering they seek to alleviate. Above all, we think that the proposals in question fail to take to heart the real crisis of the family underlying the problem of divorce, contraception, cohabitation and same-sex attraction which as Benedict XVI once observed, is “a false understanding of the nature of human freedom,” and even more deeply, “the very notion of being − of what being human really means.”

All of the over 100 signatories converted to the Catholic Church as adults. They include: senior members of one of the world’s largest charitable organization, founders of businesses and non-profits, authors, well-known speakers, lay leaders, members of the judiciary, lawyers, doctors, psychologists, publishers, and professors in many fields from The Catholic University of America, Notre Dame, The University of Texas at Austin, Mount St. Mary’s, Franciscan University of Steubenville, Baylor University, Georgetown University, Oxford University, De Sales University, Institute of World Politics, Princeton, Yale, Boston College, and the University of Toronto. Many were former missionaries, ministers, pastors, rectors, priests, and bishops.

As you gather with the Holy Father in Rome for the Synod on the family, we want to offer you the witness of our conversion, which testifies to the attractiveness of the truth about man and women as it has been “made clear” by Christ through His Church. We will be praying for you during the Synod.

Yours in Christ,

Margaret Harper McCarthy
Assistant Professor of Theological Anthropology,
The John Paul II Institute at The Catholic University of America
Editor, Humanum



Your Holiness; Dear Fathers in Christ,

We are all converts to the Catholic faith. Some of us were raised in other Christian communities; some of us came, unbaptized, from other faiths; some of us had once been thoroughly secular and thought of ourselves as agnostics or atheists. Despite the diversity of our backgrounds we all have this in common: we entered the Church as adults. As you prepare for the Synod on the Family we hope that you will be encouraged by the multitude of lay faithful who were, and continue to be, attracted to the Church in large part because of what she proposes about the human being in her teaching about sexual difference, sexuality, marriage and the family.

Early on, most of us would have objected to at least some elements of the Church’s teaching about such matters. Yet, as we began to notice how harmful were the effects of popular conceptions of human sexuality, and as some of our own congregations began to give way to the dominant culture − its ideas about freedom, equality, progress, and its growing gnostic tendencies − each of us started to suspect that there was something right about the Church’s understanding of things. Unpopular though they often were, the Church’s teachings about the facts of life became strangely attractive to us. And in time, we became convinced that they expressed the deepest truth of ourselves, a truth that is both good and beautiful, howsoever demanding. What is more, the certainty the Church had in her teachings and her confidence in pronouncing them even in the face of hostile opposition was for us evidence that we could encounter in her the life of Jesus Christ as He truly is. As human beings we understand the dramatic nature of desire and the self-justifying “dictatorship” that often accompanies it. But as converts we also know the tendency, wherever ecclesial bodies lack a visible, historical, and authoritative bond with Christ through His vicar, to adapt Christianity to the dominant mentality. In short, the fact that the Catholic Church held fast to the deepest truth about our embodied human existence was for us a point of attraction, and a sign that the Church was the surest link to Jesus Christ Incarnate.

With respect to the bewildering diversity of contemporary opinions about the human good, especially where questions about the human body are concerned, we understood that the radical nature of the Christian claim − that God, the Son, had taken up all flesh into Himself − was at stake. Christ “revealed man to himself” (Gaudium et Spes 22). He thereby “made clear” the meaning of our humanity – and with it the meaning of the body, of sexual difference, of sexuality, marriage and the family. He did this, for example, when the Pharisees asked him about divorce, and he turned them (and his own disciples) back to “the beginning,” to human nature as it was created. What is more, he brought something new to that same humanity, bestowing on it, mercifully, a share in His own fidelity to the Church. It was not by accident, then, that early Christians were drawn to the Church through the radiant humanity of His followers, manifest, for example, in their unique attitudes toward women, children, human sexuality, and marriage. And it was not by accident that, for the same reasons, we too were drawn to the Church many centuries later.

We are keenly aware of the difficult pastoral situations that you will be confronting at the Synod, especially those concerning divorced Catholics. We also share something of the burden you carry in confronting them. Some of us have experienced the pain of divorce in our own lives; and virtually all of us have friends or close relatives who have been so afflicted. We are therefore grateful that attention is being paid to a problem that causes such grievous harm to husbands and wives, their children, and indeed the culture at large.

We are writing you, however, because of our concerns about certain proposals to change the church’s discipline regarding communion for Catholics who are divorced and civilly re- married. We are frankly surprised by the opinion of some who are proposing a “way of penance” that would tolerate what the Church has never allowed. In our judgment such proposals fail to do justice to the irrevocability of the marriage bond, either by writing off the “first” marriage as if it were somehow “dead,” or, worse, by recognizing its continued existence but then doing violence to it. We do not see how these proposals can do anything other than contradict the Christian doctrine of marriage itself. But we also fail to see how such innovations can be, as they claim, either pastoral or merciful. However well meaning, pastoral responses that do not respect the truth of things can only aggravate the very suffering that they seek to alleviate. We cannot help but think of the abandoned spouses and their children. Thinking of the next generation, how can such changes possibly foster in young people an appreciation of the beauty of the indissolubility of marriage?

Above all, we think that the proposals in question fail to take to heart the real crisis of the family underlying the problem of divorce, contraception, cohabitation and same-sex attraction. That crisis, as Benedict XVI observed, is “a false understanding of the nature of human freedom.” Still worse, as he continued, we now have to confront an outlook that “calls into question the very notion of being − of what being human really means” (“Address of His Holiness Benedict XVI on the Occasion of Christmas Greetings to the Roman Curia,” 2012). Not only are the changes in the Church’s discipline called for by some far from adequate to the challenge before us, they seem to us to capitulate to the problem they purport to address.

As has everyone else, we have witnessed the human wreckage brought about by the culture of divorce. But as converts we have also witnessed Christian complicity in that culture. We have watched our own communities abandon the original radical Christian witness to the truth about man and woman, together with the pastoral accompaniment that might have helped them live it.

And so we turn to you. We look to you to uphold Christ’s teaching on the indissolubility of marriage with the same fidelity, the same joyful and courageous witness the Catholic Church has displayed throughout her entire history. Against the worldly-wise who counsel resignation and concede defeat, let the Church once again remind the world of the beauty of spousal fidelity, when lived in unity with Christ. Who is left who can offer the world something other than an echo of its own cynicism? Who is left who can lead it toward a real experience of love? Now more than ever the world needs the Church’s prophetic witness! As Pope Francis said to the thousands of young people at World Youth Day in Brazil:

„Today, there are those who say that marriage is out of fashion….They say that it is not worth making a life-long commitment, making a definitive decision, ‘forever,’ because we do not know what tomorrow will bring. I ask you, instead, to be revolutionaries, I ask you to swim against the time; yes, I am asking you to rebel against this culture that sees everything as temporary and that ultimately believes you are incapable of responsibility, that believes you are incapable of true love.“

As you gather in Rome for the Synod on the Family, we want to offer you the witness of our conversion, which testifies to the attractiveness of the truth about man and woman as it has been “made clear” by Christ through His Church. It is our hope that our witness will strengthen yours so that the Church may continue to be the answer to what the human heart most deeply desires.

Sincerely in Christ,

Mark Alder – Director, Christendom Awake

James D. Anderson − Senior Advisor, History & Theology, The Coming Home Network International; former Lutheran seminarian

Bryan Atkinson – Hospice Medical Director

Joseph Atkinson – Associate Professor of Sacred Scripture, The John Paul II Institute for Studies in Marriage and the Family at The Catholic University of America (Washington DC); Director, Theology of the Family Project; former Anglican priest

Francis J. Beckwith − Professor of Philosophy and Church-State Studies, Baylor University; former President of the Evangelical Theological Society; former minister in the United Evangelical Churches

Philip Bess − Professor of Architecture, The University of Notre Dame

Rachelle Belokur – Nurse, Heritage Christian Services (New York)

Timothy T. Bergsma – Pharmacometrician, Certara

Laura Bramon − International child protection and anti-human trafficking specialist

Clinton A. Brand − Associate Professor and Chair of the Department of English, University of St.Thomas (Houston, TX)

Christine-Thérèse Broesamle − Missionary in Africa and Europe; international negotiator; author; former Evangelical missionary

J. Budziszewski − Professor of Government and Philosophy, University of Texas at Austin

Joshua Belokur – Nurse, Highland Hospital (New York) NY); former pastor in The Church of the Nazarene

Gail Buckley − President and Founder, Catholic Scripture Study International; President, The Catholic Leadership Conference

Rev. Mark Cannaday − Administrator of St. Gilbert of Sempringham Catholic Church, Personal Ordinariate of the Chair of St. Peter (Retired) (Boerne, Texas); former Episcopal canon and rector

Steven L. Carlson − Catechist, St. John the Baptist Catholic Church (Plum City, WI); former minister in the ELCA Lutheran Church

Paul Cates – President, Faith Christian Ministries; former Lutheran pastor

Jeff Cavins − Founder and President, The Great Adventure Bible Study System

Charles M. Clowe − President, Clowe Oil Co. (Ardmore, Oklahoma)

Paisley H. Clowe – Teacher, music minister

Adam G. Cooper − Permanent Fellow and Associate Dean of Research, The John Paul II Institute for Marriage and Family (Melbourne); former pastor in the Lutheran Church of Australia

Rob Corzine − Vice President of Programs, St. Paul Center for Biblical Theology?
David Crawford – Associate Dean for Academic Affairs, The John Paul II Institute for Studies in Marriage and the Family at The Catholic University of America (Washington DC)

David B Currie − Fellow, St Paul Center for Biblical Theology; author; speaker; former fundamentalist missionary

Rev. Peter H. Davids − Director, House of Studies of the Personal Ordinariate of the Chair of St. Peter; Priest-in-Residence, Our Lady of Walsingham Catholic Church (Houston, TX); Visiting Professor of Bible and Applied Theology, Houston Graduate School of Theology; former Episcopal priest

Alan J. Doksansky − Former Baptist pastor

Most Rev. Peter J Elliott − Auxiliary Bishop, Melbourne; Director, The John Paul II Institute (Melbourne)

Peter G. Epps − Visiting Assistant Professor of English, Oklahoma State University;
RCIA Coordinator, St. Francis of Assisi Catholic Church (Oklahoma City, OK); former professor at College of Biblical Studies, Houston, TX

Thomas F. Farr − Director, Religious Freedom Project, The Berkley Center for Religion, Peace, and World Affairs, Georgetown University

John Finnis − Professor Emeritus of Law and Legal Philosophy, University of Oxford

John Fraysier − Owner, CastleGuard Pest Management, Inc. (New York); former Area Director, InterVarsity Christian Fellowship

Clinton Froscher – Member, editorial board of Communio International Catholic Review; bookseller

Jennifer Fulwiler – Author; radio host

Laura L. Garcia − Scholar in Residence in Philosophy, Boston College

Sherif Girgis − Research Scholar, Witherspoon Institute; JD candidate, Yale Law School; PhD candidate, Princeton University; author

Dawn Eden Goldstein – Author; S.T.D candidate, The University of St. Mary of the Lake

Gregory Graham, Director of Technology, Cistercian Preparatory School (Irving, TX)

George Griffin – Former Methodist pastor

Marcus C. Grodi – Founder and President, The Coming Home Network International; host, The Journey Home (EWTN); former Presbyterian minister

Jean De Groot − Professor of Philosophy, The Catholic University of America

Rev. Lee W. Gross − Dean of Students, Mount St. Mary’s Seminary (Emmitsburg, MD); former Lutheran and Episcopal minister

Scott Hahn – Professor of Theology, Franciscan University of Steubenville; author; former Protestant pastor

Kimberly Kirk Hahn – Author; speaker

Jacqueline Halbig von Schleppenbach – Consultant and Lay Leader

Michael Hanby – Associate Professor of Religion and Philosophy of Science, The John Paul II Institute for Studies in Marriage and the Family at The Catholic University of America (Washington DC)

Greta Harper – Founder, Voices in the Square

Rev. Brian W. Harrison − Scholar-in-Residence, Oblates of Wisdom Study Center (St. Louis, Missouri); Associate Professor Emeritus of Theology, Pontifical Catholic University of Puerto Rico (Ponce, PR); Chaplain, St. Mary of Victories Chapel (St. Louis, Missouri)

Father Doug Hayman − Priest Administrator, Church of the Annunciation of the Blessed Virgin Mary (Ottawa, Canada), a Quasi-Parish of the Personal Ordinariate of the Chair of St. Peter; Chaplain and Faculty member, Augustine College (Ottawa); former priest of both the Anglican Church of Canada and the Anglican Catholic Church of Canada

Joy Elizabeth Heebink − Associate Professor of Religion, Waldorf College; former Lutheran (ELCA) pastor

Todd Hartch − Professor of History, Eastern Kentucky University; former campus minister, InterVarsity Christian Fellowship

Richard George Herbel − Monk at St. Augustine’s House (Oxford, Michigan); former Lutheran pastor

Frank W. Hermann − Associate Professor of English, Franciscan University of Steubenville

Kent R. Hill − International development executive; religious freedom activist; former Nazarene College president

Fr. John L. Holleman – Pastor, Holy Name of Jesus Church (Semmes, AL); former Episcopal priest Chancellor of the Archdiocese of Grouard-McLennan (Retired)

Rodney Howsare − Professor of Theology, DeSales University; former pastor in the Assembly of God Church

Jane Hartman Irwin − Professor of Music, Lincoln Land Community College; pianist; recording artist

Mike L. Isbell – Member, Board of Education (Beaufort County, North Carolina); former Disciples of Christ pastor

Rev. Joseph Jacobson – Chancellor of the Archdiocese of Grouard-McLennan (Retired) (Alberta, Canada); Parochial Vicar, Cathedral Parish of St. John the Baptist (Retired) (Alberta, Canada); former Lutheran pastor and bishop (Alberta Synod, ELCIC)

Susan Jenkins − Pastoral Activities Minister, Maria Stein Shrine of the Holy Relics (Ohio)

Frank Johnson − Master Catechist; former United Methodist pastor?
Jennifer Johnson − Associate Director, The Ruth Institute

Katherine M. Johnson – Author; adult ministry leader; former missionary with Wycliffe Bible Translators

Rev. Phillip M. Johnson − Pastor, Parish of St. Thomas More (Cherry Hill, New Jersey); former Lutheran pastor

Richard Johnson – Adult and Family Ministry Director Holy Spirit Catholic Church (Duncanville, Texas); former Director of Personnel, Wycliffe Bible Translators

Rev. Carleton P. Jones − Prior, St. Dominic Priory (Washington, DC); former Anglican clergyman

Elizabeth Kantor – Author; Editor, Regnery Publishing

Rev. Leonard R. Klein – Administrator, Cathedral of St. Peter and St. Mary’s/St. Patrick’s Parish (Wilmington, DE); former Lutheran pastor

Rev. W.E. Knickerbocker, Jr.− Sacramental Minister; St. Theresa Catholic Church (Junction, TX); Professor Emeritus, Memphis Theological Seminary; former Episcopal priest

Robert C. Koons − Professor of Philosophy, University of Texas at Austin

Christopher Marc LaRose − Assistant Director The Coming Home Network International (Retired); former United Methodist pastor

Jody Vaccaro Lewis − Assistant Professor of Sacred Scripture, Pontifical Faculty of the Immaculate Conception at the Dominican House of Studies

V. Bradley Lewis − Associate Professor of Philosophy, The Catholic University of America

Jurgen Liias – Pastor, St. Gregory the Great Ordinariate Catholic Church (Boston, MA) former Episcopal priest

Katherine E. Lundstrom − President/CEO, Firm Foundations, Inc.

Margaret Harper McCarthy – Assistant Professor of Theological Anthropology, The John Paul II Institute for Studies in Marriage and the Family at The Catholic University of America; Editor, Humanum

Sr. Laura Marie Menge – Novice of the Missionary Benedictine Sisters of Tutzing; former Lutheran pastor

Serena Harper Miggins – Business Operations Manager, Aquinas Companies (Houston, TX)

David Mills – Editorial Director, Ethika Politika; Senior Editor, The Stream; former Executive Editor, First Things.

Anca Nemoianu − Director, Intensive English Program, The Catholic University of America

Alana Newman − Founder and Director, The Anonymous Us Project and The Coalition Against Reproductive Trafficking

Rev. Jay Scott Newman – Pastor, St. Mary’s Catholic Church (Greenville, S C)

Rev. David Ousley – Pastor, Church of St Michael the Archangel and Blessed John Henry Newman Catholic Community in the Personal Ordinariate of the Chair of St Peter (Philadelphia); former Episcopal rector

Rev. Dn. Joseph A. Pasquella – Deacon of St. Patrick’s (Bellfast, NY), St. Patrick’s (Fillmore, NY) and Our Lady of the Angels (Cuba, NY); former Pentecostal minister

Colin Patterson − Permanent Fellow, The John Paul II Institute for Marriage and Family (Melbourne); former minister in the Uniting Church in Australia

Chad Pirotte − Instructor, School of Faith (Kansas City); former Presbyterian pastor

Dale Pollard − Professor of Sociology and Leadership, Trinity Western University; Director, 8th Day Community non-profit; former pastor in the Assemblies of God

Steve Ray – Author; speaker; producer; pilgrimage guide
Mark Regnerus − Associate Professor of Sociology, University of Texas at Austin; Senior Fellow, Austin Institute for the Study of Family and Cultur

Jay Richards − Assistant Research Professor, School of Business and Economics, The Catholic University of America; Executive Editor, The Stream

Keith A. Rickert Sr.− former priest in the International Communion of The Charismatic Episcopal Church

Anna Rist – Author?
John Rist − Emeritus Professor of Classics and Philosophy, University of Toronto

Christopher C. Roberts – Author; candidate for the diaconate, St. Charles Borromeo Seminary

Rev. Patrick Rohen − Chaplain (Captain), United States Army (Retired); former Evangelical minister

Devin Rose – Catholic apologist; author

Austin Ruse – President, Center for Family & Human Rights (C-Fam)

Cathy Ruse − Senior Legal Fellow, Family Research Council

Karen Sadock – Catechist; former candidate for priesthood in the Episcopal Church

Rev. John Saward − Priest-in-charge, SS. Gregory and Augustine, Oxford; Fellow, Blackfriars Hall, Oxford University; former Anglican clergyman

Marianne Scarborough − Former Lecturer in Ancient History, Salisbury University (MD); nformer Anglican missionary

Joshua W. Schulz – Associate Professor of Philosophy, DeSales University; Editor, Maritain Notebook

Rebecca Samuel Shah – Research Associate, The Berkley Center for Religion, Peace and World Affairs, Georgetown University

Timothy Shah – Associate Director of The Religious Freedom Project, The Berkley Center for Religion, Peace and World Affairs, Georgetown University

Mark Shiffman − Associate Professor, Department of Humanities, Villanova University

Richard Upsher Smith, Jr. − Professor of Classics, Franciscan University of Steubenville; former priest of the Anglican Church of Canada and of ECUSA

R. J. Snell − Professor of Philosophy, Eastern University; Executive Director, The Agora Institute for Civic Virtue and the Common Good

Tim Staples − Director of Apologetics and Evangelization, Catholic Answers

Msgr. Jeffrey Steenson – Ordinary, Personal Ordinariate of the Chair of St. Peter; former Bishop of the Diocese of the Rio Grande in the Episcopal Church USA

Rev. D. Paul Sullins − Research Professor of Sociology, The Catholic University of America; Senior Fellow, Marriage and Religion Research Institute (MARRI); former Anglican clergyman

Bruce Sullivan − Parish catechist; advisor, Coming Home Network International; former minister in the Church of Christ

Karen Taliaferro − Thomas W. Smith Postdoctoral Research Associate, James Madison Program in American Ideals & Institutions, Princeton University

Charles G. Tate – Special District Judge (Retired), State of Oklahoma; former Protestant pastor

Rebecca Ryskind Teti − Director of women’s Programs, Our Lady of Bethesda Retreat Center

Paul Thigpen – Author; Professor of Theology (Retired), Southern Catholic College; former member of the National Advisory Council of the U.S.C.C.B.; former Protestant pastor and missionary

Hilary Towers − Developmental Psychologist; author

Rev. Vaughn A. Treco – Chaplain, The Society of Saint Bede the Venerable Chaplain & Teacher, Providence Academy; former Anglican clergyman

Wesley Vincent − Clinical Psychologist

Msgr. Peter Wilkinson − Prelate of Honour; former Archbishop of the Anglican Catholic Church of Canada Affairs, Georgetown University Research Associate, The Berkley Center for Religion, Peace and World Associate Director of The Religious Freedom Project, The Berkley Center for Religion, Peace, and World Affairs, Georgetown University

Joseph R. Wood − Professor, Institute of World Politics

Stephen Wood − President, Family Life Center International; former minister in the Presbyterian Church in America


Text: Giuseppe Nardi
Bild: Sinodo2015


2 Kommentare

  1. Genau diese unabänderliche Lehre der Kirche über die Ehe hat Hw Andreas Hirsch von der Petrus-Bruderschaft in unmissverständlichen Worten so zusammengefasst:
    „Da Jesus am besten weiss, was für uns gut ist, ist seine Lehre über die Ehe eindeutig. Er will dabei die Familie schützen, besonders Frau und Kinder. Deshalb verbietet Jesus die Wiederheirat und bezeichnet diese Todsünde 
    als Ehebruch: Was Gott verbunden hat, das darf der Mensch nicht trennen (Mt 19,6)
    Jesus fordert die Ehebrecherin Maria Magdalena auf, nicht mehr zu sündigen, nachdem Er sie vom Tod durch Steinigung gerrettet hat. (Joh 7,53ff). Sie folgt ihm und wird eine grosse Büsserin und Heilige. Das ist die wahre Barmherzigkeit Jesu: Erlösung der Menschen von den Sünden und Hilfestellung für die Umkehr und für ein neues Leben in Seiner Liebe.

    „Wenn dich dein Auge zur Sünde verführt, dann reiss es aus, es ist besser einäugig ins Himmelreich einzugehen als mit beiden Augen in die ewige Verdammnis“ (Mk 9,47) Damit meint Jesus nicht die Selbstverstümmelung, sondern die Trennung von Lebenssituationen, die nicht dem Gesetze Gottes entsprechen: Gottes und Menschenhass, Ehebruch, Unzucht sowie jegliches Verhalten gegen die 10 Gebote. Wenn wir fallen, sofort wieder aufstehen, beichten und die gefährliche Situation meiden und mit gutem Vorsatz neu anfangen. Für Ehebrecher mit Kindern ist zusätzlich die Trennung im Hinblick auf die Wohnung gefordert, ohne die gemeinsame Sorge für die Kinder aufzugeben, was möglich ist. Ein weiteres Zusammenleben bringt schwere Versuchungen mit sich, die zur Sünde führen sowie ein schlechtes Vorbild für die eigenen Kinder und andere Menschen. Hier müssen wir den Ablauf der Ehe richtig stellen,die immer nach den Gesetzen Gottes ausgerichtet sein muss.

    Nach dem Aufgeben des ehebrecherischen Zusammenlebens und der darauf folgenden hl. Beichte besteht wieder die Möglichkeit, Christus in der hl. Kommunion zu empfangen, da man den einmal geschlossenen Ehe und wieder heilig hält. So wie Christus Seiner Kirche immer treu ist,
    so sind auch die Ehepartner angehalten, einander immer treu zu sein. Die Eucharistie ist die sakramentale Vergegenwärtigung des Opfers Christi am Kreuz. Christus war aus Liebe treu – obwohl wir Menschen untreu waren und sind - und somit müssen auch die Ehepartner treu sein und dürfen nicht Gleiches mit Gleichem vergelten. Man kann nicht im Ehebruch leben und gleichzeitig zu den Sakramenten gehen, das ist ein Widerspruch gegen die Liebe und damit gegen Gott.
    Für die Heiligkeit und Unauflöslichkeit der Ehe sind Johannes der Täufer,
    Bischof John Fisher und Thomas Morus in den Tod gegangen.
    Man muss Gott mehr gehorchen als den Menschen (Apg 5,29).
    Wir sind nicht Herren über die Barmherzigkeit Gottes,
    die immer mit Seinen Gesetzen übereinstimmt.
    Nach der Umkehr und der Bereinigung der den Gesetzen Gottes 
    widersprechenden Situationen muss und darf man zur Beichte gehen.
    Eine Beichte ohne Beendigung des Ehebruchs oder anderer sündhafter Situationen
    wäre ungültig
    In der Beichte empfängt man die Vergebung der Sünden in der Liebe und Vergebung
    Jesu wie Maria Magdalena.
    Erst dann ist der Empfang Christi in der hl. Kommunion möglich.“

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