The joy of love, the document of Pope Francis on the Synod of the family

The joy of love, THE DOCUMENT OF THE HOLY FATHER FRANCIS SYNOD ON THE FAMILY

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This exhortation reaffirms the fundamental truths of reason and faith, relating to marriage and family, It outlines the characteristics, the purposes and the properties as well as he wanted the Creator, who, through the mission and work of Christ, He has granted to the Church and civil society to legislate with more precision in the field, according to the times and places, taking into account the fragility of human sinfulness and subsequent to original sin, in order to ensure to the family as possible the maximum period of the virtues, especially of charity, that blooms in the joy of love.

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Author John Cavalcoli OP
Author
John Cavalcoli OP

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Dear Readers.

we would like to introduce the ancient speculative mechanism of theological dissertations, that are not made of "I think», «I say», because theology is not ideological research of the reasons of their own I, but humble search and ad arcane mysteries of God. The reason for which was required to Father John Cavalcoli an article which highlight all the positive aspects of the Post-Synodal; and our elderly Father of’Patmos Island He has done so. All to provide a mixed picture across multiple writings written by priests and other theologians, introducing readers what are the theological dissertations summarized in their own way with this example: Once, in a speculative context, I was asked to draw up a study in which emphasize all “positives” of Luther's thought; and knowing what I was asked how I was opposed to his thinking. In another of my brother, instead considered very soft this heresiarch, He was asked a study that shed light on all the negative aspects of the same Luther. These valuable exercises, that had the purpose of saving the theologians from ideology and egocentrism, today have fallen into disuse, with results often produced at present by many theologians closed in the defense of their own iocentrismo replaced from time to Diocentrismo.

Ariel S. Levi Gualdo

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signature of the post-synodal exhortation The joy of love

The Post-Synodal Exhortation love joy Pope Francis is a sum doctrinal and pastoral work of the Christian family, a rich synthesis, complete and well-ordered current thinking on the subject of the Church. It reiterates the fundamental truths of reason and faith, relating to marriage and family, It outlines the characteristics, the purposes and the properties as well as he wanted the Creator, who, through the mission and work of Christ, He has granted to the Church and civil society to legislate with more precision in the field, according to the times and places, taking into account the fragility of human sinfulness and subsequent to original sin, in order to ensure to the family as possible the maximum period of the virtues, especially of charity, that blooms in the joy of love.

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The Pope also compares the true and healthy concept of the family with certain ideas, aberrant and unhealthy habits and practices, which contrast with the Creator's plan, the right of man and woman concept, the straight Practical Reason, the project of Christ, the Church law, the good of civil society, human progress and the very real happiness of the couple, preventing the the joy of love. However, before entering to treat moral issues, pastoral, psychological, Educational, culture, ecclesial, civilians, legal and spiritual, that touch the family, the Pope has the happy idea to take the momentum from afar, ie the absolute foundations, inviolable and immutable, metaphysical, theological and anthropological the whole treatment, without which the lack the fundamental reasons, the theoretical consistency and the essential guidance.

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love, joy, love la allegria dell
The joy of love

The Supreme Pontiff in fact, we know that, to discover and highlight the root causes of the evils, that today afflict the family, to eliminate it and to correct misconceptions and bad behavior and habits, that corrupt and destroy, it is urgently necessary to recover the realistic conception of knowledge [1], so to be able to go with confidence and objectivity to the roots of the same view of reality, the conception of man, God and creation, as we are taught by the Holy Scriptures, by ecclesial tradition and the sound philosophy.

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The joy of love

At the beginning of the document, Pope warns us solemnly in the following words, as if to give us the access key and the criterion to learn the right way and ward off any manipulation: "Do not fall into sin to claim to replace us to the Creator. we are creatures, we are not omnipotent. Creation before us and must be received as a gift. At the same time, we are called to protect our humanity, and that means first of all accept and respect it as it was created " (n.56).

Simply, dense rows, to meditate at length and make money, we have a metaphysical synthesis, theology, anthropology, of epistemology and moral. The Pope recalls that it was the original sin, and that is the sin of atheism and contemporary pantheism: pretend to replace us to the Creator. Or the man who makes himself God and identifies with him or the man who denies God and puts in its place. Accident serious in both cases.

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In the event to, the man does not admit a being, real as the premise of his thought, a reality presupposed, che lo precede, reality, which then has not created him, but God has created. He does not admit this, not to admit a Creator God, transcendent, Who also created man. No. The man claims that the being is identified with his thinking and is therefore both effect of his thought, robbing God of his prerogative, for which in Him and in Him alone, Being and Thinking subsisting, the real is caused and wanted by the ideal, in case, by the Logos divine.

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The joy of love

Therefore, There the Pope says, the man believed to "almighty", He does not consider creature, but as the creator of himself. She does not receive any gift from God no, why does the rest, self-sufficient, He decides everything, Also the terms of human nature, that is not a fixed datum, objective, universal and immutable, established by God, but that he can mold and change subjectively as he wants. And so it's up to him to establish the moral law. He has no God to thank, or to whom to ask for help or forgiveness or mercy, for he, He is a law unto himself, It does not have to account to anyone, but it is able to solve all its problems by itself.

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The consequences in the moral of these errors, in particular in the field of sexual anthropology, they are clear. The distinction between men and women is not untouchable, nor it is established by God, but it is a simple matter of contingent fact, that does not exclude, but rather allows the possibility of different forms of sexuality, created by man. Here the theory of gender.

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The joy of love

The Pope recalls instead that the natural moral law is established by God and is therefore inviolable. In the case of marriage, it is in itself a natural value, raised by Christ to the dignity of a sacrament. Church and State, each in his own order, They are entitled, right and duty to legislate, regulate and adjust in the field, but always in accordance with the divine laws. These are immutable, while human laws, both the Church and the State, may change.

The Pope comes to clarify the nature of moral and pastoral guidance of human actions, which can not be satisfied with the abstractness of law or the rule, but it supposes a careful reading of the circumstances, the variety of cases and situations, so you can determine or order, with caution, Justice and Charity, the particular act or practice to be performed.

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Among the many topics covered, I wish to dwell on two issues, which for many years they are polarizing the attention of the Church, Bishops, moralists, of the families and of the same secular world: the first, whether it is appropriate or not to grant the Church the Holy Communion for divorced and remarried. And the second, the moral judgment to be given to stable unions of homosexual persons. The Holy Father, nos. 243 and 298, He speaks of the human and moral conditions of the pairs of the first case, but does not enter into the question. Which means of course that he confirms the provisions of St. John Paul II contained in the n. 84 encyclical Family company.

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The joy of love

The Pope preferred to insist, in those numbers and other, both in the present mode, shapes and different circumstances of those couples, both in giving directions to the shepherds, bishops and priests, and under the same regular families, on how to help and accompany with wise discernment these couples, in a journey of conversion, penitence and moral growth, devoting himself to good works and the education of children, in service to the Church and to society, striving to live in God's grace, stating that, though not excommunicated, They are not in full communion with the Church.

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The Pope specifies that these couples, although placed in a state of irregular life, They may, however, and must remain in the grace of God and receive the forgiveness of sins, although this does not happen through the sacrament of penance, that they are not allowed, but simply due to the effective and direct presence of God's mercy.

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The joy of love

He then responds to the difficulty raised by those who argue that, finding them in a state of life that leads to sin, They may not be in grace. A state of life, says Pope, it could be dangerous, but this does not mean that those who live in it can not be in grace and, other parte, just the boost to sin causes the fault decreases, for no one is required to perform an act that exceeds its forces.

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The rule which forbids divorced and remarried to receive Holy Communion, is a rule which depends on the power of the keys, ie it is an ecclesiastical law, that does not stem from divine law unambiguously, necessary and without alternative, like a syllogistic deduction, quasicchè, as some believe, possible change, elimination or mitigation of the discipline introduced tomorrow by the Pope, be prejudicial or offense to the divine law and Christian dignity of marriage. On the contrary, everything is part of the faculty of the Supreme Pontiff as Supreme Pastor of the Church. If it has not seen fit to do so, leaving unchanged the law of St. John Paul II, it means that he had good reasons to do so, November's, to be good Catholics, meekly and trustingly welcome the decisions of the Vicar of Christ.

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Let us now turn to the second question. Says Pope:

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251. During the debate on the dignity and mission of the family, the Synod Fathers noted that "about the projects equating marriage to unions between homosexual persons, there is no foundation whatsoever to assimilate or establish analogies, even remotely, between homosexual unions and God's plan for marriage and the family "; and it is unacceptable "that the local Churches subjected to pressure in this matter and that international bodies condition one financial aid to poor countries to the introduction of laws that establish the" marriage "between persons of the same sex [278].

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292. Christian marriage, reflection of the union between Christ and His Church, He is fully realized in the union between a man and a woman, who give themselves to each other in an exclusive love and fidelity in freedom, They belong to death and open to the transmission of life, consecrated by the sacrament that gives them the grace to establish itself as a domestic Church and a ferment of new life for society. Other forms of union radically contradict this ideal, while some perform it at least in part and for a similar way. The Synod Fathers stated that the Church does not fail to highlight the constructive elements in those situations that are not yet or no longer in his teaching on marriage [314].

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The joy of love

Here there are no comments to make, so the text is clear. What we can hope is that between civil society and the Church may rise, in this delicate matter, fruitful cooperation and mutual acceptance, between the state's point of view and that expressed here by the Synod Fathers with the Pope's consent.

The State, one part, It must be aware of his duty, in its own interest, to prevent the worsening of this social phenomenon, that, the evidence most handheld, lead, in the long run, I do not say to the extinction of the Church, to which Christ has promised eternity, but serious damage to human society and to the good order of the State.

As for the Church, on the other hand, is now more than ever called to announce the Gospel of the family, not like the residue of a past to be preserved by force, or a life model monochrome and monolithic to be imposed at all, or even as a contingent union, left to the whim of the individual, but as a free and creative community of love, that, in society and in the Church, It works for the good of both in love, joy,.

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[1] See my study The dependence of the idea from the reality in Evangelii gaudium of Pope Francis, in Pontificia Accademia Theologica, 2014/2, pp. 287-316 [text, WHO]

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23 thoughts on "The joy of love, the document of Pope Francis on the Synod of the family

  1. “The Pope specifies that these couples, although placed in a state of irregular life, […]”

    Dear Fathers of Patmos, I think that unfortunately this contribution a little arrived’ out of time: In fact, the Holy Father, by plane, He made it clear that the provisions on the sacraments are indeed changed and indicated refer to the card's speech. Schoembern to understand the meaning of the AT: which, I think, among other things also he said that it is no longer the case of making distinctions between “regular couples” and “irregular couples”…

    1. Dear Fabrizio.

      Some of us are priests from “five popes“, from other “due papi“.
      We have gained valuable lesson from the teaching of all the Popes.
      During this last pontificate, But we have learned more than ever to not take what they say for good or reporting journalists, especially in matters of doctrine and faith.
      Examining in depth the text of this exhortation, It appears sanctioned the change of any doctrine. And if it is not sanctioned by a document signed by the Holy Father, it can not be certain for the answer given by a journalist.

      We encourage you not to read summaries, or alleged statements on the right and left, which they do not text and least of doctrine, but rather, as we did patiently, to read all that the document, including some hundreds of notes.

      In fact, we fear that this document will run the risk of being too commented and too little bed.

      1. Sorry, but they are not “some journalists”: It is reported by the official statement of the Vatican Press Office.

        http://press.vatican.va/content/salastampa/it/bollettino/pubblico/2016/04/16/0275/00626.html

        The document, I'm reading. Meanwhile, I read the controversial points, and they are more than one: I will not repeat them because they have been already reported and commented almost anywhere. In this article we were not analyzed. What other parts of the document are ok does not cancel them. Mons. Livi, of altronde, La Nuova BQ spoke of apparent contradictions in the text. “Too complicated and convoluted” rightly says Mr. Ettore.

        1. Dear Fabrizio.

          Father Ariel, in his article, raised the problem of language, understood not as a style, but as a means and effective communication tool, without considering the merits of the strictly doctrinal issues, which are all of them to see, precisely because the text, at least the first reading, it's not very clear; or as rightly said Antonio Livi "too complicated and convoluted».
          The barbabita John Scalese, He raised throughout a series of questions; the Dominican John Cavalcoli, He has sought to identify and indicate the positive elements on which to stand start “disentangle” the so-called thread of the skein an undoubtedly long text and very articulate.

          the interview to which she refers is reported by a statement from the Vatican Press Office, nothing matters.
          The Press Office of the Holy See is responsible to report and give report on meetings, official speeches, responses, formal and informal greetings greetings of the Holy Father, calendar appointments etc.. But the Press Room, in fulfilling this duty, does not engage in any way the functions of the Congregation for the Doctrine of the Faith, that, under a mandate of the Supreme Pontiff, intervenes, for instance, with a clarification document or with precise indications.

          If you can not make these obvious distinctions, you risk falling (but this is not his case) in’opinionismo wild of many bloggers that they sentence on matters of enormous scope and severity on the basis of “Guy told”, “Caio wrote”, “Harry reported” …

          And this is our’Island inhabited by priests and theologians, do not the kennel of a more or less goliardic dog.

          1. The point is not “Caio said”. The fact is that “Pope Francis said”. There's also the video, clear (by the minute 17:30 on):

            https://www.youtube.com/watch?v=FCpruhfRX80

            Are his exact words, no comments more or less imaginative than anyone.

            That said, I look forward to the CDF, or who you teach with authority to specify and explain, intervention, and that the face at the earliest. But you can not pretend to ignore that Francesco has clearly said “Yes, the discipline has changed”. And he said to refer to the interview of Schoembern to know in detail the correct way to interpret AL.

          2. Dear Fabrizio.

            You know very well that once, The Popes, They spoke only through official statements or by phrases contained in written texts as official, very rarely they spoke arm and when they did they were misuratissimi. But above all, they did not speak with reporters. He had never seen before has a Pope interviewed by journalists in this way and with this frequency, with everything that goes with it, also and especially of evil, ie distorted.

            The repeat that I do not care what the Pope has said in response to a reporter, "By minute 17,30 onwards ».

            That being the answer yet – I hope – in a clear and logical doctrinally: if speaking off the cuff, The Holy Father, He says Tonino Bello is a holy bishop, what am I supposed to do? Well, basically he told the Pope speaking from minute 12,51 responding to a reporter. Here's his face, His voice … in short, there is the document, so if it can be inferred that the Pope canonized on the spot the Fair during a return trip from Palma de Mallorca while he was responding to journalists.

            Well, if the day after, a small group of believers, in the church where I celebrate the Holy Mass, bring a statue of Tonino Bello to place it in a side chapel, since the Supreme Pontiff, answering a reporter, He said it was a holy bishop, I fracasserei the statue in the lead to unwise faithful, Then I would tell them: "Now take broom and lots, pick up the pieces and bring them even to the Holy Father ".

            And I intimerei below: 'As long as there is not a canonization, per me, Tonino Bello, It will never be a saint nor a heroic model virtues, regardless of what the Pope may have said and answered a reporter while he was on a return trip from Palma de Mallorca ».

  2. Particularly timely the Don Ariel premise to understand the excellent reflection of p. Cavalcoli of various positive steps exhortation L, the most poorly considered, with the focal theme of admission to the sacraments of “irregular couples”.
    After “surprising to some, granted for other” answer given by plane from Pope, Perhaps it needs a new development in particular on the controversial chapter 8, “illogical and inconsistent” regarding the legis shape and some think “erroneous” in the doctrine.
    The Pope, in obvious embarrassment as a surprise, perhaps because tired, He invited to read the literal text of the A L, integrated in the footnote and also “made the presentation” by card. Schoenborn, after having quoted titles and credentials., almost trincerandosene behind its protective wings. Too complicated and convoluted,
    The Church should not speak the language of simple and small, following the word and example of Jesus? Essentially, What remains firm and what changes in the rules that must be observed by a good Christian?

    1. Dear Fabrizio and Ettore.

      I answer with pleasure to your comments and questions.

      concerning the matter of the sacraments to divorced and remarried, is what the Pope told reporters on the plane, is the comment of Cardinal. Schönborn, It must be interpreted in the light of the text of love joy, in particular the cap.VIII, text from which, as I said in my comment appeared on this site, it appears evident that the Pope does not change what St. John Paul II ordered to n. 84 of Family company.

      Indeed, if the Pope had wanted to change, I would understand, enunciating a law other than that established by John Paul II, What he did not do.

      The very fact that he does not enter in the topic, is a clear sign that supposedly valid norm established by Family company.

      The novelty on the subject, If anything, It is given by the known 351, where it is clear that the Pope, speaking in the conditional, does not lay down a new law, but notes its faculty, under the power of the keys, to change the law, where tomorrow he considered it good, convenient or desirable.

      1. Dear Father Cavalcoli and Father Ariel, Meanwhile, thank you for your patience.

        In summary, If I understand correctly: you are saying that the Pope's authority as he writes AL is different from that of the Pope while releasing the interview by plane, even if that document is commenting? That's what I understand from the example of “san” Tonino Bello. Therefore, since the Pope does not say "white" in AL, the fact that the Pope himself tell him not complete aircraft in any way the content of the document?

        Thanks.

        1. Dear Fabrizio.

          As previously mentioned you, Padre Ariel, with the example of Bishop. Bello, certainly it makes it clear that the authority of the Pope in the interview is less than that of 'The joy of love. But the Pope, for a correct interpretation, He quotes the presentation of the Card. Schönborn.

          The Pope, to the journalist's question asking him whether with 'The joy of love has something changed, He says "I could so,", postponing the presentation of the Cardinal, not neglecting the note 351, which shows clearly that the Pope in the question of divorced and remarried, refers the power of the keys, for which the Pope has the power to legislate and regulate the administration of the sacraments and, In the case, the Sacrament of the Eucharist, ie to fix, according to the times, places and people, the norms of law in order to receive the Eucharist.

          A few examples. Anyone who knows the history of the liturgy, He knows that the Communion to children was wanted by St. Pius X. At the time of St. Teresa of Avila, in sec. XVI, you could not receive Communion more often than once a fortnight. The ability of women to distribute Communion is an innovation from the reform desired by the Second Vatican Council. The possibility of Communion twice in one day is an innovation introduced by the Church for only a few decades.

          The Pope is then to say, both the known 351, that in response to a journalist, that tomorrow, if he wants or feels right or appropriate or convenient, It can change the rule laid down in 84 of the Family consortio.

          So I would say that the Pope in the interview does not give a real explanation, but, as I said, refers both to his text that the Card. Schönborn.

  3. I would ask for a clarification to this phrase:

    "The rule which forbids remarried divorcees to receive Holy Communion, is a rule which depends on the power of the keys, ie it is an ecclesiastical law, that does not stem from divine law unambiguously, necessary and without alternative, like a syllogistic deduction, quasicchè, as some believe, possible change, elimination or mitigation of the discipline introduced tomorrow by the Pope, be prejudicial or offense to the divine law and Christian dignity of marriage. ” is it not in contrast with what is written in Familiaris Consortio, to the number 84: “The Church, however, It reiterates its practices, based on Sacred Scripture, of not admitting to Eucharistic Communion divorced and remarried. They are unable to be admitted thereto, since their state and their condition of life objectively contradict that union of love between Christ and the Church, signified and effected by the Eucharist "?

    The two statements seem at odds: on the one hand it is said that the practice of which we speak does not descend from divine law, the other which is founded on Scripture. Can you help me understand?
    Thanks to one of your kind reply!

    Francesco

  4. Thanks to the island of Patmos Fathers and the preparation for this moment of shared reflection on The joy of love, now (too much) on everyone's lips.

    Reading this fine article by Father Cavalcoli, followed by the reading of my previous comments, He did, however, given rise to some questions. in n. 84 of Family company In fact I read:

    The Church, however, It reiterates its practices, based on Sacred Scripture, of not admitting to Eucharistic Communion divorced and remarried. They are unable to be admitted thereto, since their state and their condition of life objectively contradict that union of love between Christ and the Church, signified and effected by the Eucharist. There is another special pastoral reason: if these people were admitted to the Eucharist, the faithful would be led into error and confusion regarding the Church's teaching on the indissolubility of marriage”.

    About this pastoral reason I say we proceeded with AL to a remodeling of a new "injury" pastoral, as if access to communion was no longer the cause of scandal for the faithful will error on the indissolubility of the only marriage, and there may be as choice. The first plea of ​​No. 84 FC instead I did not answer and I can not find in this work of Father Cavalcoli OP. If you really Pope Francis did not want to change "the norm", then he must necessarily think (in AL, not on the plane are in agreement!) that "their state and their condition of life objectively contradict that union of love between Christ and the Church, signified and effected by the Eucharist ". This on the one hand means that they can not have absolution despite living as brother and sister (or they try)? So how they can access to Communion if they have no acquittal, They must proceed for further grace that can also act situational next to sin (and indeed anyone who is not very often "next to sin" in this period of history ...) and still I am in a state that contradicts the Eucharist itself?

    It seems to me that logically, this idea should be varied, at least implicitly. Thing - teach me - Peter can do, do not discuss. But the question remains: It has changed this idea? That is, I can teach (not only think in the internal forum) that a second marriage can be considered differently than to be the next state with the sin to be condemned prudently in the external forum?

    I add: It was made out of a possible cross-via my misunderstanding. It simply Cavalcoli Father wrote dichiarebbe that AL does not in any way the communion, this because in fact everything is based on a marginal note (351) that says everything and nothing, depending on the readers (how much truth in your report the “clericalese” Exhortation). So I understand the arguments given above Fabrizio, not because the interview plane worth more than AL, but because in practice (Father recalls that Scalese not be orthopraxis) a lot of, already before the interview wheel, like-minded Archbishop Carrara in Bergamo…

    Thanks again for your service to our faithful and our Church.

    Mauro

    1. Dear Mauro.

      Maybe, or at least in large part, Father Giovanni Cavalcoli responded to many of his questions, in the reply given above to Fabrizio and published shortly before he reached us this his comment.

      1. Thank you for publishing!
        In fact Cavalcoli Father responds to most of my questions. It remains open a question that seemed to lift: assuming with AL has not changed the practice wanted by predecessors, if the Pope wants other act to extend / change the mode to communicate, how is it possible for a divorced remarried approach it if it can not have the full acquittal? Am I wrong to think so because in reality absolution when confession is possible? But how is it possible if those who confess claims not to want to change their status remarried that is classically categorized as “adultery”? And if you can not, how can it take to read the communion? And’ possible “excuse him” through the use of voluntary ignorance? But then that path is a path which calls for the person to remain in ignorance of doctrine so that it does not lead mortal sin in the absence of full consciousness? Are they too legalistic?
        Sorry for the confusion… I'll be optimistic, but maybe this writing has the power to clear up many things for many doctrinal always remained blurry, in me in the first place.

        1. Given the current norm of exclusion from the sacraments of the divorced and remarried, they may have the full absolution from their sins confessing directly to God without going through the sacrament of confession.

          To forgive the remarried divorced as often as sin, God asks that expresses its willingness to abandon its state of remarried divorced. Senonché, but, there are cases of divorced and remarried, which, for serious reasons, they can not, at the moment, as he pointed out the Pope [n.298], abandon their It was irregular. In these cases, since no one is held to the impossible, God is content with good intention, even if the divorced remarried has no possibility to realize it.

          The priest or the teacher or trainer Train your remarried divorced that their status is the result of a sin of adultery [n.291, 292] and that, consequently, this state is very dangerous for her soul, because it easily leads to mortal sin, Although, as the Pope says [nn.301-303], there may have been extenuating. Anyway, the divorced remarried should be stimulated to repentance [n.300] and conversion [n.297], so that, as far as possible, giving themselves to good works (n.299), can keep in Grace [n.297, 299].

  5. Dear Father Cavalcoli, I kindly ask you to indicate when and in what context the Magisterium called mutable, although not yet changed, the rule in question.
    I knew – but I have a simple lay faithful, a learner, happy to correct myself before the evidence – that the Church has always taught that the law is unchangeable, because it is the divine right of both natural law (is. catechism n. 1650 "The Church supports, fidelity to the words of Jesus Christ ... ", n. 2384 "Divorce is a grave offense against the natural law ..." ).
    The power of the keys has objective limits, He can not say it is not something that naturaliter grave sin is sin. The Vicar of Christ can not contradict Christ nor can change human nature.
    The point is crucial, because it touches on a problem of principle. If the Church changes something that was unchangeable, its cola overlooking credibility: whatever you say today, there would always be the doubt that tomorrow or in one century can take back, so. And then that voice of God is?

    Could you please clarify this point because it goes to the credibility of the Catholic faith.

    Thanks

  6. I apologize for the double comment, but I read that later Cavalcoli Father writes, in his commentary 18 April 2016 all 21:58:

    "The news on the topic, If anything, It is given by the known 351, where it is clear that the Pope, speaking in the conditional, does not lay down a new law, but notes its faculty, under the power of the keys, to change the law, where tomorrow he considered it good, cost-effective or appropriate. "

    just: if there really is a novelty on the subject, then before the norm was considered unchangeable, as you can now teach that it is mutable?

    If the rule were declassified from immutable to mutable, if only this fact in itself (regardless of whether there is or not there has been change) introduced and it a principle of contradiction in the teaching that would be disruptive.

    1. Dear Claudio,

      the note 351 the Pope mentions the possibility or the possibility that the divorced and remarried receive the sacraments. However, these words should not be interpreted as if the dumb Pope the law established by the Holy Father John Paul II # 84 of the Family company. If he wanted to do it, and under the power of the keys, He could have done, It would not be expressed in the conditional, because a law is not expressed in this form, ma all’indicativo o all’imperativo.

      He would say something like that: "Repealed the ban desired by St. John Paul II and grant the sacraments to divorced and remarried". Instead, how it is expressed throughout the course of The joy of love and how we did it out, on behalf of the Pope, Cardinal. Schönborn in his commentary to The joy of love, The Pope continually presupposes the law of St. John Paul II and simply gives us new pastoral guidelines on how to interpret and apply best.

      The divine law and the natural law are immutable and object of infalllibile Magisterium of the Church. Instead, canon law, which it is an emanation of judicial papal power, the so-called "power of the keys", by mandate of Christ to Peter ["Feed my lambs", GV 21,15], It is not guaranteed by infallibility, Although, in principle, It should be most reverent homage and obeyed.

      It concerns the canonical legislation, discipline and administration of the sacraments and the pastoral care of the Church, pursuant to the laws of God and the natural law, depending on the needs and opportunities of the places, of the times, situations, people and circumstances. In this field, the laws are not immutable, but the Pope can change them or repeal them or emanarne new.

      That being the case, no Pope ever will dream of saying that "it is not something serious sin naturally It is a great sin ", such as adultery or divorce, because here the power of the keys has nothing to do, but enters the natural law game, that do not depend on the Pope, but by the Creator.

      If it is, for instance, to establish, depending on the situations and cases, who can do or not to receive Communion, at what age, how often, under what conditions, how and where, and similar circumstances, these things are the Pope's jurisdiction. And the question of divorced and remarried falls under their competence, where a Pope can change what has made one previous, or he himself can change the directives issued by himself.

      Now, the exclusion of remarried divorcees from Communion certainly descended from the divine law of marriage and the Eucharist. But it is said that the granting of the Communion for divorced and remarried, in certain cases and in certain situations, to light of different considerations, can not be a different way to meet the same divine values. And 'what the Pope mentions with the note 351.

  7. I want to know one thing: if it is true that adultery is a serious sin, if it is true that in order to receive the Eucharist must be in the grace of God otherwise he commits a sacrilege, and if it is true that the Church has no power to judge in what state is the individual conscience before God (why can not know for sure if a person is or not in the grace of God), how can a divorced remarried access to S. Eucharist? A divorced remarried who does not live chastely commits adultery,which is a pity that it is inherently evil beyond the responsibilities of conscience that only God can judge. So if it is true that no one can really know if the individual is divorced, remarried or not in God's grace, the Church not feel like risking to give food and drink to their children their sentence? I believe that the Church, suspending judgment on what only God can judge, must lead men to salvation by guiding them on the path of holiness and defending them from sin. How could then allow a person who commits adultery to approach the Blessed Sacrament?

  8. The rule prohibiting the Communion for divorced and rest is the Immutable and NOBODY can change as well as the Father Scalese showed quoting a document of the Pontifical Council 2000

    1. In the exercise of the freedom of God's children, the authors expressed opinions, raised questions or advanced hypotheses. This is the reason why we have enriched the Patmos Island with various thoughts, feelings and opinions.
      Instead she tries, as its established practice, to put people against each other by playing on other people's writings, already he made in the past to more and more times.
      However, as can be seen, we gave her space, it is not our custom to censor, always recognized in the exercise of the freedom of God's children.

  9. The professor. Spaemann responds:

    “The real problem, but, It is an influential current of moral theology, already present among the Jesuits in the seventeenth century, supporting a mere situational ethics. The quotes Thomas Aquinas produced by the pope in “love, joy” seem to support this line of thought. who, but, it overlooks the fact that Thomas Aquinas knows objectively sinful acts, for which admits of no exception linked to situations. Among these are also part of sexual conduct disordered. As he did in the fifties with the Jesuit Karl Rahner, in a speech that contains all the essential subjects, still valid today, John Paul II has challenged the ethics of the situation and ordered in his encyclical “Veritatis splendor”.

    http://magister.blogautore.espresso.repubblica.it/2016/04/28/spaemann-e-il-caos-eretto-a-principio-con-un-tratto-di-penna/

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