The secular press, I believe it was the New York Times recently, have been putting out there that PF has the bishops divided and particularly divided on Amoris laetitia. This author gives a good explanation. He is a very detailed writer and this article is long, but take the time to thread your way through it to get a good understanding of the situation. He does not deny the division but explains it quite well. Can PF get these guys to pull together? Stay tuned is all I can say…..reyanna
By Massimo Faggioli July 12, 2016 dotCommonweal on-line
Three months after the publication of Amoris laetitia (“The Joy of Love”), the reception is underway, and various commentators already are noting the wide differences in the hermeneutics of the post-synodal exhortation. If we want to identify the two main approaches, we can say that one has a rather constrained view of the text and, especially, of the two synodal gatherings. It focuses on categorizing different kinds of couples, telling them what they can do in the church and what the church can do for them, while generally ignoring the novelty of the exhortation when it comes toenforcement of discipline toward people who are divorced and remarried or homosexual. Favoring this approach are those such as Philadelphia Archbishop Charles Chaput, selected by Archbishop Joseph Kurtz, president of the U.S. Conference of Catholic Bishops, to coordinate an “informal working group” of five bishops assigned the task of “furthering the reception and implementation” of Amoris laetitia across U.S. dioceses.
The other interpretation focuses on the exhortation’s renewed emphasis on conscience as opposed to legalistic approaches to moral theology, and its acknowledgment of the need for theological and pastoral attention to new situations. Cardinal Christoph Schönborn has articulated this position, most recently in an interview with Antonio Spadaro in the semi-official Vatican publication La Civiltà Cattolica: “Amoris laetitia is the great document of moral theology that we have been waiting for since the time of Vatican II and that develops the choices already made by the Catechism of the Catholic Church and by [John Paul II’s] Veritatis splendor.”
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