Amoris laetitia - Wikipedia
In this chapter the focus shifts entirely to the procreative aspect of marriage. Pope Francis discusses the spiritual and psychological issues that come into play when welcoming new life into the world, and touches on subjects such as adoption and the role of the extended family.
It is notable that Amoris laetitia does not speak only of the "nuclear family," insisting that the family must be understood as operating within a much wider network of relationships. Chapter six is aimed at ministers who will have to accompany couples in the early years of marriage, when in contemporary culture risk of crisis is at its highest.
Listen to families on ‘Amoris Laetitia,’ bishops and theologians say
This discussion transitions into the need to minister to abandoned, separated, or divorced persons, stressing the importance of the recently reformed annulment process. The Pope also speaks to families with members who have homosexual tendencies. The section concludes with a discussion of death and widowhood. As suggested by the title, chapter 7 speaks to pedagogy. The Pope encourages ethical formation, discipline, prudent punishment, realism, and sex education, warning against the tendencies to want to control every experience of children which results in a desire to dominate.
Instead, Pope Francis asks parents to lovingly help children grow in freedom in order to achieve real autonomy through development and discipline. Chapter 8 focuses on the pastoral care of church members who have been divorced and entered into new unions, or are affected by these "irregular unions" in some way. Rather than "provide a new set of canonical rules, canonical in nature and applicable to all cases," Chapter 8 encourages "a responsible personal and pastoral discernment of particular cases, one which would recognize that, since 'the degree of responsibility is not equal in all cases', the consequences or effects of a rule need not necessarily always be the same.
Hence it can no longer simply be said that all those in any 'irregular' situation are living in a state of mortal sin and are deprived of sanctifying grace. More is involved here than mere ignorance of the rule. A subject may know full well the rule, yet have great difficulty in understanding 'its inherent values', or be in a concrete situation which does not allow him or her to act differently and decide otherwise without further sin. I would also point out that the Eucharist 'is not a prize for the perfect, but a powerful medicine and nourishment for the weak ' " Footnote The closing chapter is devoted to marital and family spirituality.
Persons called to family life are reassured that this context does not detract from their spiritual growth or potential, and says that this vocation should be seen as their own path to mystical union. He closes by emphasizing the necessity of mercy within the family, explaining that all are called to grow, develop, and mature, helping one another in spite of weaknesses and limitations.
But Pope Francis wishes to present an overall picture, not focus on this unique point". He said that "many expected a rule" to clarify which of the positions outlined at the synod the Pope supported, and that "they will be disappointed. He said his own experience — his parents divorced when he was about 14 years old — made him thankful that the text "goes beyond the artificial, superficial, clear division between 'regular' and 'irregular', placing everyone under the common lens of the Gospel , in accordance with the words of St.
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Paul : 'God has consigned all to disobedience, that He may have mercy on all. Naturally this poses the question: what does the Pope say in relation to access to the sacraments for people who live in 'irregular' situations? Pope Francis reiterates the need to discern carefully the situation in keeping with St. John Paul II's Familiaris consortio. By thinking that everything is black and white, we sometimes close off the way of grace and of growth, and discourage paths of sanctification which give glory to God', Is it an excessive challenge for pastors, for spiritual guides and for communities if the 'discernment of situations is not regulated more precisely?
Pope Francis acknowledges this concern: 'I understand those who prefer a more rigorous pastoral care which leaves no room for confusion. That is the worst way of watering down the Gospel '. But it would be an answer that is too small. I recommend that you read the presentation of Cardinal Schonborn, who is a great theologian In that presentation, your question will find an answer.
Bishops in different regions of the world have each implemented their own guidelines concerning the pastoral care of persons living in "irregular" situations in accordance with Chapter 8 of Amoris laetitia. Bishop Philip Egan of Portsmouth, England , published a letter in the same month that Amoris laetitia was released in which he observed, "What to me is new in Amoris Laetitia is the Pope's application of the traditional distinction between mortal and venial sin to the many messy situations people find themselves in with regards to love, sexuality and relationships.
For a mortal sin to be committed, three conditions are necessary: grave matter, full knowledge and full consent of the will cf. Catechism Some people are in messy situations through no real fault of their own, but through the actions of another. Bearing all this in mind can help pastors and individuals find creative ways forward.
Archbishop Charles J. Chaput of Philadelphia published guidelines in July that state, "Undertaking to live as brother and sister is necessary for the divorced and civilly-remarried to receive reconciliation in the Sacrament of Penance, which could then open the way to the Eucharist.
The bishops of Buenos Aires issued guidelines for priests concerning the implementation of Amoris laetitia in September The Buenos Aires guidelines state, "When the concrete circumstances of a couple make it feasible, especially when both are Christians with a path of faith, the commitment to live in continence can be proposed. However, a path of discernment is also possible.
If it is recognized that, in a specific case, there are limitations that mitigate liability and guilt see - , particularly when a person considers that he would fall on a further fault damaging the children of the new union, Amoris laetitia opens the possibility of access to the sacraments of Reconciliation and the Eucharist see notes and There are no other interpretations. In December , both the Buenos Aires guidelines and Pope Francis' letter of approval were published in the October edition of the Acta Apostolicae Sedis , followed by a statement by Vatican Secretary of State Cardinal Pietro Parolin that Pope Francis had decreed that both documents be promulgated as authentic magisterium.
Familiaris Consortio, Such a firm resolution to live in accordance with the teaching of Christ, relying always on the help of his grace, opens to them the possibility of celebrating the sacrament of Penance, which in turn may lead to the reception of Holy Communion at Mass. In a pastoral letter published in October , Bishop Robert W.
McElroy of San Diego writes that there is "a role for the discernment of conscience on the question of participation in the life of the Church and the reception of the Eucharist. Others will conclude that they should wait, or that their return would hurt others.
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But it is in the act of conscience, well-formed and profoundly considered, that the believer is most Christlike in carrying out his moral mission in the world. In October , the Cardinal Vicar of the Diocese of Rome issued guidelines that state, "But when the concrete circumstances of a couple make it feasible, that is, when their faith journey has been long, sincere and progressive, it can be proposed they live in continence; if this choice is difficult to practice for the stability of the couple, Amoris laetitia does not exclude the possibility of access to Penance and the Eucharist.
Amoris Laetitia “Bootcamp”
From the tenor of the text and mind of its Author, I do not think that there is any other solution than that of the internal forum. In fact the internal forum is a conducive way to open our hearts to the most intimate confidences, and if a relationship of trust with a confessor or a spiritual guide has been established over time, you can start and develop with him a long journey of conversion: patient, with small steps and progressive inspections. Therefore, there can be no one other than the confessor, at a certain point, in his consciousness, after much reflection and prayer, to assume responsibility before God and the penitent and to request that access to the sacraments takes place in a confidential manner.
In these cases the journey of discernment AL, "Dynamic discernment" in order to reach new milestones towards the full Christian ideal does not end. Similarly to the bishops of Buenos Aires, the bishops of Malta issued guidelines in January which state, "Despite the fact that this ideal is not at all easy, there may be couples who, with the help of grace, practice this virtue [continence] without putting at risk other aspects of their life together.
Bishop Steven J. Lopes , head of the Personal Ordinariate of the Chair of Saint Peter , issued guidelines in January which state, "A civilly remarried couple, if committed to complete continence , could have the Eucharist available to them, after proper discernment with their pastor and making recourse to the sacrament of reconciliation. Such a couple may experience continence as difficult, and they may sometimes fail, in which case they are, like any Christian, to repent, confess their sins, and begin anew.
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Archbishop Alexander King Sample of Portland, Oregon , released guidelines in May that repeat the guidelines issued by the Archdiocese of Philadelphia in July "Undertaking to live as brother and sister is necessary for the divorced and civilly-remarried to receive reconciliation in the Sacrament of Penance, which could then open the way to reception of the Holy Eucharist. The bishops of Belgium released guidelines in May that state, "A process of discernment does not lead to a yes or no automatic power to commune.
It can happen that someone decides not to receive the Eucharist. We have the greatest respect for such a decision. It is also possible that someone decides in conscience to receive the Eucharist. This decision also deserves respect. Between laxity and rigorism, Pope Francis chooses the path of personal discernment and a decision taken carefully and conscientiously. The Sicilian Bishops' Conference released guidelines in June that state, "In some circumstances, therefore, concerning the divorced and remarried according to the evaluation of the confessor and taking into account the good of the penitent, it is possible to absolve and admit to the Eucharist, even if the confessor knows that it is for the Church an objective disorder.
However, it must be clear that if one flaunts an objective sin as if it were part of the Christian ideal, or wants to impose something different from what the Church teaches, The guidelines continue, "The requirement to access the sacraments is repentance and the commitment to go through a new path, human and spiritual, in the current objective situation in which the person finds themselves, and not abstract perfection. There are circumstances, in fact, in which every norm must be traced back to its own end which is the salvation of souls, the good of people".
The National Conference of Bishops of Brazil published guidelines in August which state, "There are limited cases where the existence of excuses for non-interruption of conjugal coexistence, for example, the existence of children and certain moral circumstances, may attenuate or even annul the moral responsibility and imputability of unlawful acts. In this case, the confessor may be merciful with eventual falls.
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By thinking that everything is black and white, we sometimes close off the way of grace and of growth, and discourage paths of sanctification which give glory to God. Let us remember that 'a small step, in the midst of great human limitations, can be more pleasing to God than a life which appears outwardly in order, but moves through the day without confronting great difficulties'. The practical pastoral care of ministers and of communities must not fail to embrace this reality. AL, " . In January , the Archdiocese of Braga, Portugal , released guidelines for a process of discernment for divorced and civilly remarried couples who are unable to obtain a declaration of nullity with respect to a prior marriage.
Bearing all this in mind, I present herein some operative guidelines: a To accompany and integrate people into the life of the community, in line with the post-synodal Apostolic Exhortations Familiaris Consortio , 84, Sacramentum Caritatis , 29 and Amoris Laetitia , On June 26, , Pope Francis wrote a letter to Cardinal Clemente thanking him for these guidelines. In June , the bishops of Poland published guidelines for implementing Chapter 8 of Amoris laetitia.
The guidelines do not address the issue of Holy Communion for people living in non-sacramental relationships. On June 29, , forty-five Catholics presented a letter to the Dean of the College of Cardinals , Cardinal Angelo Sodano , in which they claimed to find 12 heretical propositions and 8 propositions falling under lesser theological censures. In August , Father Salvador Pie-Ninot, a professor of ecclesiology, wrote that Amoris laetitia is an example of the "ordinary magisterium," papal teaching to which Catholics are obliged to give "religious submission of will and intellect.