The teaching of Veritatis Splendor simply will not go away, but maddeningly, stubbornly, enduringly remains. The same cannot be said about the teachers.
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Humanae Vitae’s publication was an event of epochal significance – an infamous act, or a prophetic one. Fifty years on, it remains such.
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Catholic marriage is a particular way of living the life of discipleship; the marital vocation is one way of living the mission received in baptism. Priests ought to be involved in marriage preparation because it is about following Christ, serving the communion of the Church and participating in her evangelical mission.
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Instead of challenging the couple to purify their disposition and get married properly, Pope Francis put the onus on himself. If he did not give in, they might not marry at all.
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The latest clarification of the proper interpretation of Amoris Laetitia (The Joy of Love) raises new questions, with perhaps unexpected answers.
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Earlier this month at Boston College, an important theological conference took place on Amoris Laetitia, the apostolic exhortation of Pope Francis that has occasioned so much controversy.
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The “filial correction” accusing Pope Francis of “propagating heresy” published last month by a number of Catholic scholars and priests is both a great surprise and the new normal.
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In a significant essay for First Things, Archbishop Charles Chaput of Philadelphia calls for renewed attention to Veritatis Splendor (The Splendor of Truth), the 1993 encyclical of St. John Paul II on the moral life.
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One of Pope Francis’ closest advisers has given an interpretation of Amoris Laetitia (The Joy of Love) that contributes marginally to understanding both the substance and the style of the apostolic exhortation.
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It seems reasonable to ask those of us anxious about what Amoris Laetitia means to explain what we think is at stake, and why we continue to encourage clarification of contested points.
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Elsewhere, I have reviewed the various twists and turns over Amoris Laetitia, but it seems that, stepping back, a critical dimension of the Amoris Laetitia debate is a confusion over the nature of grace. Specifically, the differences between sanctifying grace, actual grace and sacramental grace.
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Readers, like us writers, are perhaps getting weary from the dizzying twists and turns on divorce, remarriage and the sacraments. Alas, the latest whirl on the Amoris Laetitia carousel, provided by Cardinal Francesco Coccopalmerio, cannot be ignored.
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The Church opened 2017 with another ride on the Amoris Laetitia roller coaster, with bishops issuing contradictory guidelines on the interpretation of its ambiguous eighth chapter.
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It was officially the Jubilee of Mercy, with its attendant graces. But 2016 was more the “Year of Amoris Laetitia” (The Joy of Love). Its ongoing reception may well produce a year ahead of increasing acrimony and division.
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