Otherwise, we must always follow the light of our conscience in good faith and leave the rest to God. In other words, there is no proof that, in such cases, the punishment itself is reformative. In this chapter Geisler looks at marriage, divorce, and remarriage. Since the magisterium (the Catholic pope and bishops) had not made any pronouncements directly to the contrary, these Catholic moralists were willing to permit: the procedure.

Some 'subversive' functions On this level, an important aim of this approach would be that of seeking to 'defamiliarize' Christian ethicists with biblical texts. For example, it might call into question the supposed 'biblical basis' of traditional beliefs or practices; or invite ethicists to look again, in the light of modern criticism, at texts which became 'standard' in a pre-critical era Theology: The Basics Theology: The Basics. Despite his insisting that pastors 'are obliged to exercise careful discernment of situations' and his instancing the 'difference between those who have sincerely tried to save their first marriage and have been unjustly abandoned, and those who through their own grave fault have destroyed a canonically valid marriage', John Paul II is adamantly opposed to any semblance of a church celebration of a second marriage, as he states very clearly in his Apostolic Constitution Familiaris Consortio (1981): The respect due to the sacrament of Matrimony, to the couples themselves and their families, and also to the community of the faithful, forbids any pastor, for whatever reason or pretext even of a pastoral nature, to perform ceremonies of any kind for divorced people who remarry Jesus and the Ethics of the read epub http://becomingvisibleconference.org/library/jesus-and-the-ethics-of-the-kingdom.

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