Formerly entitled: &What Does The Prayer Really Say?& – Clear, straight commentary on Catholic issues, liturgy and life by Fr. John Zuhlsdorf
If you, like I do, suffer from Amoris defetiscenia, you might be clicking past pieces you see about the Post-Synodal Apostolic Exhortation.
I confess that I have to fight the temptation to tune out and just ignore the document and its coverage.
Alas, I cannot.
I must constrain myself to read more.
That said, pop over to
for a peek at an entry by Monica Miller.
She doesn’t
offer anything that is startlingly new, but she provides a succinct review of the difficulties within the document. Quite helpful is her swift review of the sore spots in the deeply troubling Chapter 8. Then she offers an opinion about what makes Pope Francis’ pontificate tick.
Amoris Laetitia: the key to the Francis pontificate
[… I’ll cut to the end…]
The ultimate key to understanding Francis comes at the end of AL, Article 311:
We put so many conditions on mercy that we empty it of its concrete meaning and real significance. That is the worst way of watering down the Gospel. It is true, for example, that mercy does not exclude justice and truth, but first and foremost we have to say that mercy is the fullness of justice and the most radiant manifestation of God’s truth. For this reason, we should always consider “inadequate any theological conception which in the end puts in doubt the omnipotence of God and, especially, his mercy.”
Given what Francis has indicated in previous paragraphs, it is reasonable to understand him here to mean that the canonical requirement that those who have divorced and remarried should not be admitted to the Eucharist until they have received an annulment is a “condition on mercy” that waters down the Gospel. Such a “theological conception” challenges the omnipotence of God.
To understand what drives the Francis pontificate, is to appreciate his personal spiritual doctrine: the doctrinal pronouncements of the Church are subordinated to the primary value of mercy — and to insist on the practice of the demands of the Gospel (the rules) as a requirement for ecclesial membership opposes this primary value. Rather than mercy and the demands of the Gospel existing in a Christian paradox, for Francis they exist in conflict. Mercy is such a value for him that Francis states “the name of God is mercy.” I would argue that God’s name is not “mercy.” God’s name is “love.” It is love, and not mercy that is the essence of God out of which he exercises mercy toward sinners.
This emphasis on mercy first, the ethical requirements of discipleship second, explains why Francis consistently refers to moral absolutes in AL as the “ideal” with the emphasis placed on understanding the mitigating circumstances that prevent many from reaching that “ideal.” By placing mercy first in the hierarchy of spiritual values, and by subordinating to it the call to discipleship—a call which Christ himself taught involved the carrying of the cross, there is the possibility that the call to follow Christ will be muted and taken less seriously than Our Lord would wish. One may fairly conclude that in the spirituality of Francis, mercy trumps justice, love trumps truth—but without concluding that justice and truth are of no consequence.
The emphasis on mercy also explains Francis’ ecclesiology in his repeated description of the Church as “a field hospital for the wounded.” The field is mostly likely the battlefield of life itself, and in the midst of this broken, battered world, persons can come to the Church and be healed—the Church being that emergency room of welcome where wounds of personal sin and alienation are bound up. This idea of the Church is true, but only partially so. [Let us not forget that not everyone who goes to a “field hospital” lives and not everyone comes out with all their parts.
Also, they don’t have time to lie in a “field hospital”.] The metaphor gives the impression that Christians are not expected to perform acts of service, but to only receive acts of service—while we simply lay in hospital beds of mercy. There is no sense here that merciful healing leads to heroic fidelity to the Gospel which includes carrying heavy crosses.
Mercy is not simply important to Francis. The key to his pontificate is his insistence that mercy is the spiritual imperative of the Gospel that compels him to see as less imperative to the Christian life an insistence on the objective practice of the Gospel—a dynamic that certainly deserves deeper analysis. Let me conclude by saying that mercy is not the fullness of justice—as if to say that justice is subordinated to it. Rather, the fullness of justice is the new man recreated in the image of Christ through the grace he won for all on the Cross, a justice God wills all to possess.
And the beat goes on.
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St. Gregory Nazianzus
ep. 131 - AD 382
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December 2011 &(194)
November 2011 &(205)
October 2011 &(221)
September 2011 &(202)
August 2011 &(184)
July 2011 &(193)
June 2011 &(183)
May 2011 &(207)
April 2011 &(199)
March 2011 &(197)
February 2011 &(177)
January 2011 &(184)
December 2010 &(229)
November 2010 &(191)
October 2010 &(190)
September 2010 &(199)
August 2010 &(145)
July 2010 &(138)
June 2010 &(179)
May 2010 &(177)
April 2010 &(219)
March 2010 &(206)
February 2010 &(179)
January 2010 &(236)
December 2009 &(191)
November 2009 &(195)
October 2009 &(246)
September 2009 &(202)
August 2009 &(218)
July 2009 &(210)
June 2009 &(211)
May 2009 &(211)
April 2009 &(216)
March 2009 &(242)
February 2009 &(292)
January 2009 &(241)
December 2008 &(274)
November 2008 &(215)
October 2008 &(275)
September 2008 &(186)
August 2008 &(169)
July 2008 &(164)
June 2008 &(161)
May 2008 &(188)
April 2008 &(206)
March 2008 &(185)
February 2008 &(139)
January 2008 &(156)
December 2007 &(142)
November 2007 &(125)
October 2007 &(136)
September 2007 &(131)
August 2007 &(113)
July 2007 &(146)
June 2007 &(86)
May 2007 &(87)
April 2007 &(86)
March 2007 &(112)
February 2007 &(86)
January 2007 &(95)
December 2006 &(110)
November 2006 &(130)
October 2006 &(68)
September 2006 &(61)
August 2006 &(71)
July 2006 &(74)
June 2006 &(105)
May 2006 &(97)
April 2006 &(65)
March 2006 &(81)
February 2006 &(52)
January 2006 &(66)
December 2005 &(54)
ENTRY CALENDAR
April 2016
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