Whereas pastoral care before Amoris Laetitia, in dealing with the divorced and remarried, aimed above all at objectivity, that is, at the union of truth and love, the synodal Church operates with a predominantly sentimental vocabulary that contributes little towards clarifying the situation of these people objectively according to sacramental-theological and canonically just criteria. The sole emphasis falls on closeness, accompaniment, appreciation (a word used to the point of inflation) of these couples by the representatives of the Church, and not on their mandate to lead them in the truth. Question: what exactly am I supposed to appreciate in the sinner, for example in the bank robber, the adulterer, the thief, the perpetrator of violence? I can love the sinner (wish him well, that is, desire his salvation), yes, while at the same time condemning his sin uncompromisingly. But how does «appreciation» work in this context? Must I urge a judge who has to pass judgment on a criminal offence to appreciate the delinquent? Would that not be pure sentimentality, of little help with regard to the task at hand? The comparison limps, but it shows that this category of appreciation is simply not a priority in certain contexts. For that (appreciation) is not what is at stake in the question of whether a valid marriage exists or not. Divorced and remarried couples should recover their confidence, recognise themselves as part of the community and experience the mercy of God, so says a guide[1] of the synodal Church. Question: is it irrelevant in this regard whether they are living in adultery or not? Does communicating the mercy of God to them mean recognising, or at least tolerating, their second union without any ifs or buts, even though an indissoluble marriage bond exists and stands in the way? Why then did Jesus not go before us with such a practice? On the contrary, He rejects the (allegedly merciful) divorce practice of Moses and tightens the prohibition of divorce, to the dismay of His disciples! Does recalling this amount to a re-traumatisation of these couples, because those concerned might feel wounded and excluded anew by the reminder of the truth, after they have already experienced abandonment and suffering in the separation from their lawful spouse (cf. the guide mentioned)?

 

The more sentimental the language, the greater grows the suspicion that here immovable doctrinal positions are to be vaporised and softened by tugging at the heartstrings. Now this is nothing new. The word «mercy» has often enough been misused as a handful of sand thrown into the eyes of the beholder or reader. Words have their immediate effect. Only when one goes deeper does one recognise what the semantics veils. The harshness of truth is no longer borne or addressed in the synodal Church, even though it sets one free (Jn 8:32). It is rejected and incriminated by sentimentality. Familiaris Consortio is therefore yesterday (too harsh). Amoris Laetitia is today (merciful).

 

The magisterium of the synodal Church begins with Francis, with the new hour zero. Time (the process) is greater than space (the doctrinal positions). Hence one invests in the process (the revision of doctrine), in feeling, in life, not in the truth, which nevertheless remains. The latter is like a sword which the synodal Church prefers to wrap in cotton wool and put away, until He comes who bears it in His mouth (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, two-edged sword.“

 

Revelation 2:12 – In the message to the church of Pergamum:

„Thus says He who bears the sharp, two-edged sword.“

 

Revelation 2:16 – Christ announces:

„Otherwise I will come to you soon and will fight against them with the sword of my mouth.“

 

Revelation 19:15 – Christ as the eschatological rider:

„Out of his mouth came a sharp sword; with it he will strike down the nations.“

 

Revelation 19:21 – Conclusion of the battle scene:

„The rest were slain by the sword that came forth from the mouth of the rider.“

 


[1] Quoted in: Roberto de Mattei, Die höchste Bestimmung des Menschen (art.):  https://katholisches.info/die-hoechste-bestimmung-des-menschen/. Thematic guide for the preparation of the meeting of Pope Leo XIV with the representatives of the Catholic Eastern Churches in the Vatican from 7–14 Oct. 2026, entitled: «In the difficulties of life: to accompany and to support. Walking with families in difficult situations.»