13. Nov, 2017

A day of study dedicates to the defence of Amoris Laetitia

Amoris, Amoris, Why Do I Dubia Thee?

In reading this article from La Stampa the concern is that “reinterpreting the relationship between norm and conscience in non-competitive terms” just means that the individual is taught that it is okay to justify their sinful behaviour. However, we are not to reinterpret our behaviour. Instead, we are called to be faithful to God, inclusive of God’s laws.

  • “Everything that does not come from faith is sin” (Romans 14:23).

Since “no one is deemed to be ignorant of the principles of the moral law” (Catechism, 1860), is Amoris Laetitia just teaching Catholics to discern, determine, and define what is good and what is evil?

  • “You must not eat from the tree of the knowledge of good and evil, for when you eat from it you will certainly die.” Genesis 2:17

What Catholics should be discerning is the will of God and not to justify their sinful desires. Anyhow, the article follows:

The apostolic exhortation of Pope Francis "Amoris laetitia" http://webcache.googleusercontent.com/search?q=cache:http://www.lastampa.it/2017/11/12/vaticaninsider/ita/news/alla-gregoriana-si-parla-di-amoris-laetitia-dubia-e-discernimento-FsYh9bivPLI0pHwaoikYEO/pagina.html&gws_rd=cr&dcr=0&ei=WOIIWuL6OMS58QXNp4qgCg


Last edited on 12/11/2017 at 09:54

iacopo scaramuzzi

Vatican CITY

" Amoris laetitia : Theological Re- reading and Critical Issues": This is the title of the day of study organized yesterday by the Pontifical Gregorian University, during which were cited the doubts of four cardinals regarding the apostolic exhortation on the Pope Francis family "In Latin), especially in Chapter VIII, and, among other things, the themes of consciousness, pastoralism and discernment have deepened. 

In the first report, followed by a moderate debate by the  Argentinean Jesuit Miguel Yanez, Director of the Department of Moral Theology, Maurizio Chiodi, of the Theological Faculty of Northern Italy, questioned the relationship of "consciousness and discernment" with the "norm". The theologian started from the objection made by the famous letter from the four cardinals (Brandmueller, Burke, Caffarra, Meisner), pointing out that their five "doubts" deserve a serious theological debate and a critical discussion. Focusing in particular on the link between objectivity and subjective, Chiodi emphasized that the moral subject is not an identity already established upstream of his actions and relations, but is the story of a freedom urged by a promise which precedes it. No act can therefore be interpreted in isolation, regardless of the reference to the "drama" of consciousness and outside the culture of those who act. Hence the possibility of reinterpreting the relationship between norm and conscience in non-competitive terms, without falling into subjectivism or individualism. 

For the teacher of the Milanese university, discernment, then, is not a downward compromise, but "an excellence, which is" in the middle "between the deductive path, in which the norm is applied to the concrete case, and the way inventive, in which conscience seeks to create or place herself good, that is, between a unconscious truth and a consciousness without truth. " Discerning, for Chiodi, is in fact "the art of knowing good and fair decisions, not only in the ordinary circumstances of life but above all in situations of conflict and uncertainty". 

The afternoon session, moderated by theologian Paolo Benanti of Gregoriana, was opened by a second report by Giuseppe Bonfrate of the Pontifical Gregorian University, focusing on "pastoral problems" associated with the sacrament of marriage. From the discernment, he says, the sacramental marriage results from what has become clear in the sacramental order, since the Council of Trent, that creaturality is a "fragile" state on the move. In fact, the Council of Trent assigns sacramental value to marriage by recognizing its full and human reality. "The sacramental value does not joke and overlaps with other human and natural values ​​of marriage, but becomes part of these, recognizes them and places them in the dynamism of sanctification." The three verbs quoted by Pope Francis in the 'Amoris laetitia - accompany, discern, integrate - are needed to understand the sacrament in this dynamic tense. Bonfrate then referred to the relationship between the sacrament of marriage and the theology of the covenant, pointing out that "in the fragile humanity exposed to danger, the love of God is affirmed capable of reintegrating the lost, to support and accompany how weak, to inspire the indication of the greatest asset to be guarded. "  

The day of study is ideally placed as a theological reflection on the path that began with the two Family Synods (2014-2015) and resulted in the apostolic exhortation  Amoris laetitia. The document of Pope Francis, reads in the presentation of the event, proposes in fact the explicit objective of activating further, practical and theoretical processes at all levels, and it is therefore the task of theological reflection to identify, resume and deepen, so rigorous and critical, questions, indications and theoretical knots concerning the sacrament of marriage, marital love, and family relationships in order to meet pastoral challenges and propitiate the testimony of Christian faith in contemporary societies and cultures. Hence the initiative proposed by the Theological Faculty of Northern Italy in Milan and by the Pontifical Gregorian University of Rome.