The Joy of Love

Discussion in 'General discussion' started by karnala, Apr 12, 2016.

  1. karnala

    karnala Well-Known Member

    "Amoris Laetitia" On Love in the Family

    The Post-Synodal Apostolic Exhortation on the Family by Pope Francis

    The Joy of Love, Pope Francis’ post-synodal apostolic exhortation, was released on Friday, April 8th. In it, the Holy Father talks about the importance of family to both the Church and the world. He speaks of fruitfulness encompassing the procreation of children but also extending into doing good works in society, reaching out to the poor and those in distress, and being an example of God’s love. Family life, the pope maintains, is not always easy, but even in the greatest of difficulties, there is joy.

    Pauline Books & Media will be printing the document.
     
  2. David

    David Well-Known Member

    Yes, I didn't know whether to post an item about the document as it is so well publicized elsewhere but as there now is a thread I will post a few links.

    First, the full document itself can be downloaded from HERE

    You don't need to read much of it to discover what a beautiful document it is. It is certainly not the turgid writing that some had predicted.

    There have been quite a few good published articles about the document. A good summary of it is available HERE

    Another good page which has some further links at the end of it can be read HERE
     
    karnala likes this.
  3. David

    David Well-Known Member

    Francis and Antonio, a Couple in Excellent “Society”
    The pope has in Fr. Antonio Spadaro, a Jesuit like him, his authorized translator. Here is how “La Civiltà Cattolica” restates in clearer words what “Amoris lætitia” presents in allusive form

    by Sandro Magister
    [​IMG]

    ROME, April 12, 2016 – It was an easy prediction to make when the Jesuit Antonio Spadaro, (in the center of the photo, next to the superior general of the Society of Jesus) pontificated last November that “on access to the sacraments the ordinary synod has effectively laid the foundations, opening a door that at the previous synod had instead remained closed.” And this in spite of the fact that in the “Relatio finalis” of the synod the words “communion” and “access to the sacraments” do not appear even once:

    > Francis Is Silent, But Another Jesuit Is Speaking For Him


    In presenting the post-synodal exhortation “Amoris Lætitia” today, in the latest issue of “La Civiltà Cattolica” - promptly released in conjunction with the publication of the papal document - Fr. Spadaro shows no hesitation in declaring that prophecy to have been fulfilled.

    Francis - he writes confidently - has removed all the “limits” of the past, even in “sacramental discipline,” for “so-called irregular” couples: a “so-called” that is not Spadaro’s but the pope’s, and that in the judgment of Church historian Alberto Melloni “is worth the whole exhortation,” because all by itself it absolves such couples and makes them “eligible for the Eucharist.”

    And this in spite of the fact that this time as well in the 264 pages and 325 paragraphs of the papal exhortation there is not even a single word in favor of communion for the divorced and remarried, but only a couple of allusions in two minuscule footnotes, numbers 351 and 336, this latter promptly defined by Melloni as “crucial.”

    Fr. Spadaro is not just any Jesuit. He is director of “La Civiltà Cattolica,” which historically has always been “the pope’s magazine” and is so now more than ever, “because of the interest that Pope Francis shows concerning some statements of the magazine that accompany his magisterium,” as attested to last March by a witness of sure reliability, Fr. GianPaolo Salvini, its former director:

    > "La Civiltà Cattolica" ha un direttore super: il papa


    For Jorge Mario Bergoglio, Fr. Spadaro is everything. Adviser, interpreter, confidant, scribe. There is no counting the books, articles, tweets that he incessantly writes about him. Not to mention the pontifical texts that bear the imprint of his hand.

    He was part of the circle that worked on the drafting of “Amoris Lætitia” in the closest contact with the pope.

    And as procedure would have it, the presentation that Spadaro made of it in “La Civiltà Cattolica” was given to Francis to read before it was sent to press. One more reason to take this exegesis of the document as authorized by him, and therefore revealing of his real intentions.

    Reproduced below are some of the passages of the 12 pages, out of 24 in all, that Fr. Spadaro dedicates to the question of “so-called irregular” couples and their access to Eucharistic communion.

    With striking craftiness even John Paul II and Benedict XVI are made a part of the same “journey of healing” that Francis is now bringing to the point of Eucharistic communion for the divorced and remarried, with no more impediments as before.


    from: http://chiesa.espresso.repubblica.it/articolo/1351273?eng=y&refresh_ce
     
  4. karnala

    karnala Well-Known Member

    Bishop Barron: First Thoughts on “Amoris Laetitia”
    The pope's apostolic exhortation offers a "great service to many suffering souls who come to the Field Hospital"....
    http://aleteia.org/2016/04/08/bishop-barron-first-thoughts-on-amoris-laetitia/

    If I might make bold to summarize a complex 264-page document, I would say that Pope Francis wants the truths regarding marriage, sexuality, and family to be unambiguously declared, but that he also wants the Church’s ministers to reach out in mercy and compassion to those who struggle to incarnate those truths in their lives....

    Now Francis says much more regarding the beauty and integrity of marriage, but you get my point: there is no watering down or compromising of the ideal in this text. However, the Pope also honestly admits that many, many people fall short of the ideal, failing fully to integrate all of the dimensions of what the Church means by matrimony. What is the proper attitude to them? Like Cardinal George, the Pope has a visceral reaction against a strategy of simple condemnation, for the Church, he says, is a field hospital, designed to care precisely for the wounded (292). Accordingly, he recommends two fundamental moves. First, we can recognize, even in irregular or objectively imperfect unions, certain positive elements that participate, as it were, in the fullness of married love. Thus for example, a couple living together without benefit of marriage might be marked by mutual fidelity, deep love, the presence of children, etc. Appealing to these positive marks, the Church might, according to a “law of gradualness,” move that couple toward authentic and fully-integrated matrimony (295). This is not to say that living together is permitted or in accord with the will of God; it is to say that the Church can perhaps find a more winsome way to move people in such a situation to conversion.

    The second move—and here we come to what will undoubtedly be the most controverted part of the exhortation—is to employ the Church’s classical distinction between the objective quality of a moral act and the subjective responsibility that the moral agent bears for committing that act (302).... Could the Church’s minister, therefore, not help such people, in the privacy of the rectory parlor or the confessional, to discern their degree of moral responsibility? Once again, this is not to embrace a breezy “anything-goes” mentality, nor to deny that a civil marriage after a divorce is objectively irregular; it is to find, perhaps, for someone in great pain, a way forward. Will Amoris Laetitia end all debate on these matters? Hardly. But it does indeed represent a deft and impressive balancing of the many and often contradictory interventions at the two Synods on the Family. As such, it will be of great service to many suffering souls who come to the Field Hospital.
     

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