Abstract
Pope Francisâ way of doing ecclesial ethics is not easy to understand at first glance. It is often unconventional and does not meet the expectations of the faithful who do not wish to see changes in the church, nor does it satisfy those who want rapid change. But if we look more closely at how the Pope understands the church, his approach to ecclesial ethics seems to derive naturally from that. The following contribution aims to show how Pope Francisâ ecclesiology determines his approach to ecclesial ethics. To this end, it will (1) summarize important characteristics of his ecclesiology: the sensus fidelium and synodality; its orientation towards pastoral ministry, the focus on unity in plurality and its process-orientation. From there, it will show which cornerstones for ecclesial ethics can be derived from this ecclesial perspective, namely (2) with respect to formal characteristics and (3) with regard to its content.
Writing about Pope Francisâ ecclesial ethics is a challenge on several levels. First, there are numerous publications on his ecclesiology and a few on his understanding of moral theology, but very little on what an ecclesial ethics might look like, perhaps because ethical questions are mostly addressed by Pope Francis in the service of pastoral ministry.1 Secondly, the question of an ecclesial ethics from a systematic-theological point of view is linked to fundamental moral questions of epistemological criticism which require their own investigations with regard to Pope Francis, but which must be left out of the scope of this contribution.2 Thirdly, it must be asked whether a definition of a âsystem of ecclesial ethicsâ would correspond at all to the Popeâs wish, who, after all, prefers the dynamics of processes to a rigid system, is âa man of encounter and practiceâ3 and thus considers the action of the Church to be more important than reflecting on an abstract idea (cf. eg 233).4 The following explanations are therefore intended as signposts for a further reflection on ecclesial ethics, by no means as a review of a path that has already been followed to its end. The signposts originate from Pope Francisâ ecclesiological vision and are directed towards an ecclesial ethic.
Both the metaphor of the journey and the observation of the unfinished fit in very well with Pope Francisâ way of thinking, which, as Cardinal Kasper notes, is influenced by the national epic MartÃn Fierro (1872), which originated in Argentinean Romanticism. As Archbishop of Buenos Aires, J. M. Bergoglio used the symbolic message of the epic poem composed by José Hernández to illustrate to move forward as a people towards a society that is just, âa world which leaves even the least its dignity and opportunities for personal developmentâ.5 By analogy, the Church is a âpilgrim and evangelising peopleâ, that is, âmuch more than an organic and hierarchical institutionâ (eg 111),6 whose action is directed towards improving the living conditions of people in the existing society so that all can live in dignity.
In his contextual theology, he wants to illuminate the situation of the Church and Christians in the contemporary world from the Gospel. In this, the Christian faith is not an ideology that wants to explain everything; it is not to be compared to a floodlight that illuminates the whole trajectory of our lives. Rather, it is like a lantern that illuminates us on the path of life to the extent that we ourselves progress. It is an ever-surprising message of joy that can never be exhausted.10
Francis shows a sober-realistic approach to reality, whose roots have been traced back to Romano Guardini11 and liberation theology,12 but the Pope fundamentally regards the multicultural world as richness.13 To its complexity, he replies â thereby following his theological references L. Gera and R. Tello â that the Magisterium cannot respond with a closed pastoral and ethical system, but must be content to formulate guiding ideas.14
This article aims to show how Pope Francisâ ecclesiology determines his approach to ecclesial ethics. To this end, I will (1) summarize important characteristics of his ecclesiology: the sensus fidelium and synodality; its orientation towards pastoral ministry, the focus on unity in plurality and its process-orientation. From there, I will show which cornerstones for ecclesial ethics can be derived from this ecclesial perspective, namely (2) with respect to formal characteristics and (3) with regard to its content.
1 Elements of Pope Francisâ Ecclesiology that Lead the Way
The ideas of the ethical thinking and acting of the Church are closely related to the idea of what the Church is. Current studies show that the Popeâs ecclesiology is primarily shaped by two sources, which are, however, not independent of each other: on the one hand by Vatican ii, and on the other by the Argentinian theology of the people (TeologÃa del Pueblo). âTheology of the peopleâ is a form of liberation theology with a strong emphasis on popular piety, represented by Argentinian theologians such as Lucio Gera, Rafael Tello, Juan Carlos Scannone and Jorge Mario Bergoglio himself.15 It has European origins, insofar as it is influenced by the ideas of German Romanticism, among others through L. Gera.16 Although the theology of the people was first acknowledged as an independent form of liberation theology in Europe in the 1970s by P. Hünermann and K. Lehmann, it has been more widely received in Europe only since J. M. Bergoglioâs election as Pope.17 This delayed reception is not surprising, since, as H. Schelkshorn rightly remarks, the âconcept of the âpeopleâ ⦠is, as it were, occupied in Europe by fascism. Popular piety, on the other hand, is widely regarded in Europe as a remnant of Christianity resistant to enlightenment â¦â.18 In contrast, in Latin American theology of the people, âpeopleâ is âon the one hand the collective subject of a common historical experience, a common lifestyle, a common cultureâ and on the other hand means âa certain classâ, namely the underprivileged, who in Latin America have preserved both âthe common cultural memoryâ and a deep religiosity.19 Therefore, in Argentinaâs liberation theology, the concepts of people, culture and poverty are inseparable.
1.1 The Cultural Imprint of Godâs People in Argentinean âTheology of the Peopleâ
In the theology of the people, people is not a purely socio-political, but always also a salvation-historical quantity. Godâs work of salvation consists above all in founding a people, the people of God, the Church. This people of God does not remain abstract, but becomes concrete in each individual people, in each nation and culture. The theology of the people, as the Argentinian bishops point out, is a theology for the people and at the same time a theology that comes from the people themselves.20
The culture that unites the people is characterised by a common ethos. According to L. Gera, culture arises from a hierarchy of values and goals that determine the conscience of the people.21 The importance of culture is so central that one cannot even imagine a person without this background. In analogy to the famous theological dictum of grace, gratia supponit naturam (grace presupposes nature), Pope Francis therefore formulates in Evangelii Gaudium 115 gratia supponit culturam (grace presupposes culture). This basic idea already shaped the celam General Assembly in Aparecida (13â29 May 2007), for the final document of which Jorge Mario Bergoglio was responsible. The theology of the people not only takes seriously the importance of cultures and thus a fundamental pluralism of the expression of Christianity in the Church as an irrevocable basic condition. Moreover, this approach in the Popeâs thinking combines with strong theological figures of thought prepared by Vatican ii.
1.2 The Inerrancy of the Sensus Fidei Fidelium in the Theology of Vatican ii
The influence of the Second Vatican Council on the Pope can be seen in the authority he grants to the sensus fidei fidelium, the faith instinct of the faithful: âAs part of his mysterious love for humanity, God furnishes the totality of the faithful with an instinct of faith â sensus fidei â which helps them to discern what is truly of God. The presence of the Spirit gives Christians a certain connaturality with divine realities, and a wisdom which enables them to grasp those realities intuitivelyâ¦â (eg 119).22 The idea of the sensus fidei fidelium, rediscovered by J. H. Newman and A. Rosmini in the nineteenth century, had been taken up by the Second Vatican Council, especially in the Pastoral Constitution Gaudium et Spes, when it stated that the People of God were inerrant in their practised faith (in credendo) (cf. lg 12; eg 119, 126).23 The Council contrasted this inerrancy of the People of God in faith with the inerrancy of bishops and the Roman Pontiff in doctrine.24 With Pope Francis, the necessary connection between both elements moves into the centre of attention,25 because under the premise of the realisation of the faith in the people, these two instances can no longer be determined hierarchically in relation to each other or detached from each other. The inculturated faith of the people of God constitutes the basis (and thus also a limit) of the Churchâs teaching. The Pope sees both (fides quae and fides qua) as different modes when he assigns the more abstract and systematised description of faith to the Magisterium and the concretion of faith in life to the faithful.26
The elementary importance of the sensus fidelium can therefore not only be traced back to its pedagogical significance, which lies in the fact that the Church, in order to teach and preach, must speak the language of the people and understand their concerns.27 Listening to the sensus fidelium also proves to be theologically necessary, since in the Catholic tradition it is a locus theologicus,28 that is, a source of faith or, in the formulation of O. Rush, âa place where the revealing God can be heard speaking to the church todayâ.29 There is a sacramental justification for this, for the community of all the baptised is united to Jesus Christ through baptism and thus shares in the universal priesthood of Jesus Christ as well as the office of prophet and king (cf. lg 10).30 Furthermore, Cardinal Kasper sees a mystical foundation in Pope Francis: Listening to the individual faithful, especially the poor, is more than just approaching people, because it can become an encounter with Christ.31 Borrowing the words of J. B. Metz, W. Kasper describes this attitude as a âmysticism of open eyesâ, âwhich becomes a mysticism of helping handsâ.32
This comprehensive meaning of the sensus fidelium has consequences for the communication processes in the Church. The Pope has made the concern to know the opinion of the faithful part of his agenda and for this reason he commissioned a survey in preparation for the Synod on the Family (2014â2015).33 In the meantime, the Pope has introduced consultations of this kind as a fixed component of Synods of Bishops in the Constitution Episcopalis communio, thereby also giving the sensus fidei fidelium formal entry into the process of Synods of Bishops.34
1.3 Synodality as a Structure of Ongoing Communication About the Faith
Synodality therefore does not only mean the upgrading of the College of Bishops vis-à -vis the Pope that took place at Vatican ii.35 Drawing on the work of the Council Fathers on the structure of Lumen Gentium,36 Pope Francis turns the hierarchical image of the Church, symbolised in the image of a pyramid, on its head:37 âIn this Church, as in an inverted pyramid, the top is located beneath the base ⦠The faithful people, the college of bishops, the Bishop of Rome: all listening to each other, and all listening to the Holy Spirit, the âSpirit of truthâ, in order to know what [the Spirit] âsays to the Churchesâ.38
By inverting the pyramid, the Pope does not want to level the âdifferent charisms, ministries and offices, each of which has its own unjustifiable functionâ.39 Rather, synodality means that ministries and tasks in the Church do not cancel out the equality of all the faithful: âAll must place themselves at the service of the common cause without using their respective tasks to elevate themselves above others.â40 This idea, W. Kasper points out, is not new in the Church.41 Therefore, the Church can only be about a constant listening to one another, because âthe Church is nothing other than the âjourneying togetherâ of Godâs flock along the path of history towards the encounter with Christ the Lordâ.42 But beyond this communion of the faithful, âhearing from the whole People of Godâ means hearing their faith experience, which is inerrant and a source of magisterial teaching.43 The inversion of the pyramid therefore is not an expression of personal modesty, but a necessity due to a core belief of Christian faith: âTo set yourself above the People of God is to ignore that the Lord has already come close to His people, anointing them, raising them up.â44
1.4 Pastoral Ministry Trumps Moralism
However, the inversion of the pyramid also does not mean that the faithful are only to be listened to and learned from. Rather, ministers of the Church should accompany and support the faithful on the common path in their concrete situations. To this end, the Pope recommends the practice of the discernment of spirits handed down in the Jesuit order.45 This starts from the biblical message and interprets earthly reality from it. From the Gospel, people gain the strength to shape culture.46
What has been explained so far shows that moral elements as well as faith elements are part of the churchâs confrontation with the concrete conditions of peopleâs lives. The proclamation of the Gospel and âbringing closer the redeeming power of Godâs loveâ are more important than the evaluation of moral and religious duties, because the experience of Godâs love enables and motivates people to act in accordance with ethical obligations.47 This insight is shown concretely in Amoris laetitia, where the Pope criticises moralism and instead calls for a loving approach to believers in so-called âirregularâ forms of life (cf. al 305).
At the same time, this pastoral attitude is itself highly characterised by ethical premises: the dynamics of peopleâs realities and life stories are recognised and people are taken seriously as moral subjects with a concrete biography (cf. al 261â262). For this reason, J. Sautermeister has emphasised the parallels between the papal liberation theological approach and moral psychology.48 The Popeâs call for parents to accompany and encourage children on the path of self-empowerment shows that people should direct and determine their own actions and thus live up to their dignity as baptised persons. People are to become persons âwho choose with sense and understanding at decisive moments; persons who understand without reservation that their lives and those of their community are in their hands and that this freedom is an immeasurable giftâ (al 262).49
As in faith, so also in action, every human being undergoes processes of growth (cf. eg 169â173), which are to be accompanied by the Church âwisely, patiently and mercifully, step by stepâ.50 This moral-psychological sensitivity of the Pope has its origin in the âcentre of the Christian faith: Godâs unconditional love and mercy, which urges religious-moral growthâ, which is why âdemanding ideals and following normsâ is no longer sufficient.51
In the light of the ecclesiological premises described above, however, it is not only a question of a pastoral or moral-psychological basic attitude of the church, but also of consequences for the way church norms are dealt with. Pastoral care and doctrine are interdependent.52 In consequence, this means that it is no longer legitimate to play off concrete pastoral action against general doctrine, so that pastoral action â especially with regard to ethically controversial issues â is not interpreted as right, but âonlyâ as merciful, while âdoctrineâ stands for the really correct action, because then the hermeneutical cycle between lived faith and doctrine would be cut off. Diversity in practice represents the necessary consequence of the fact that norms have to be concretised into the situation. The possibility of error therefore no longer lies only with the individual believers, while the representatives of an abstract doctrine can never err â rather, sense insights of practice can and must have a retroactive effect on doctrine. One could say that, in the Popeâs sense, the diversity of practice reflects, first and foremost, not the erroneousness of its application, but the best possible realisation of the norm given the circumstances in each case. Indeed, the contextually diverse actions can embody âwhat for now is the most generous response which can be given to Godâ (al 303).53 Possible errors are not excluded, but are not central.
The driving force for the Pope, however, is not norm-theoretical questions, but the view of the pastoral situation, which he sees as an opportunity for accompaniment and evangelisation. In the natural law tradition of Thomas Aquinas, he trusts that every human being can recognise what is good, and likewise that faith supports reason in its recognition of the good (cf. lf 34). In this respect, the ethical problem comes into view primarily as a starting point for pastoral assistance, as an occasion for integrating people into the community.
With regard to ecclesial ethics, however, consideration of the individual case is not sufficient. The given diversity of cultural and situational conditions for action requires that the communication processes be extended beyond the individual case to a larger level, from the diocesan level to that of the Bishopsâ Conferences and finally also universally to that of the Synod of Bishops, in order to preserve the unity of the Church. Conflicts can arise at every level, and in the interest of the well-being of the entire Church, they must also be endured where they cannot be resolved, but in a spirit that G. Mannion has characterized as âreconciled diversityâ,54 which could be understood as hope for an eschatological unity. For the purpose of moving towards such a unity, the Pope refers to principles and a process method which will be presented here very briefly, because they also represent important guidelines for an ecclesial ethic as figures of thought.
1.5 Creating Unity Through Continuous Dialogue in the Sense of the âFour Principlesâ
Since different actors and concerns in the Church develop their own dynamics, unity is not something that can be broken over the knee. According to the Pope, premature and false harmonisation should be avoided: â⦠one must always widen oneâs gaze to discern a greater good that benefits us allâ.55 As a characteristic of processes by which ecclesial diversity can be steered in the sense of unity, the Pope describes four principles (cf. eg 220). S. Scheingraber calls them the Popeâs âimplicit ecclesiologyâ.56 They serve to establish peace, justice and fraternity and are closely linked to the principles of Catholic social teaching (cf. eg 221). They were originally used by J. M. de Rosas (1793â1877), one of the governors of Buenos Aires.57
The first principle, âUnity is more important than conflictâ, refers to solidarity. Justified conflicts must be perceived and their resolution sought (cf. lf 55; eg 226â230).58 Conflict is overcome at a higher level, where each group can join the other in a new reality, while remaining faithful to itself. Everything is resolved âon a higher plane and preserves what is valid and useful on both sides.â (qa 104, quoting eg 228)59 Unity cannot be brought about artificially, it is a fruit of the Holy Spirit. Conflict resolution should therefore lead neither to syncretism nor to the âabsorption of the otherâ.60
The second principle, âThe whole is more important than the individual partsâ, refers to the common good and subsidiarity. According to Pope Francis, the double view of regional specificity and the whole of the Church is needed. He illustrates this principle with the figure of the polyhedron, which represents unity in diversity (cf. eg 237) and is therefore also a symbol for ecumenical cooperation between Christian churches (cf. eg 236).
The third principle, âTime is more important than spaceâ, refers to the fact that not all problems can be solved immediately and that processes must therefore be set in motion that can lead to success in the future (cf. lf 57, eg 222â224).
The fourth principle, âReality is more important than the ideaâ, stands for the primacy of practice, of energetic commitment to humanity (cf. eg 231â234).61
1.6 Process Method: See-Judge-Act
In addition to these principles, the Pope uses the three-step method âsee-judge-actâ,62 which was applied in Vatican ii in the pastoral constitution Gaudium et spes after initial discussion, to shape pastoral processes.63 This method found its way into liberation theology and was already implemented in the Aparecida document.64 The preparation and implementation of the Synod on the Family also followed this structure.65 Pope Francis is aware that even such processes of opinion-forming for the whole Church do not necessarily lead to a satisfactory answer and warns that one should beware of premature determinations: âA Pastoral Magisterium does not offer premature doctrinal pronouncements on controversial issues.â66 Nor can such processes simply be cut short in a directive way by an imposed structural change. The Pope is convinced that it is not the replacement of one form of organisation by another that leads to a change in the life of the Church, but that this requires a renewal from within: âWhat makes obsolete structures pass away, what leads to a change of heart in Christians, is precisely missionary spirit.â67 The aim is to âdevelop a communion in differencesâ through these processes.68
2 Contours of an Ecclesial Ethic
What do these observations mean for ecclesial ethics and its development? Ecclesial ethics represents the totality of principles, moral guidelines and norms which are discussed, elaborated and proclaimed in pronouncements as doctrine, taught and disseminated within the framework of ecclesiastical procedures. Following G. Mannionâs functional understanding of magisterium,69 moral theology â as a theological discipline which, apart from its scientific tasks, can perform both a service to doctrine and to the pastoral work of the Church â plays also a magisterial role in this process. As has become clear, due to the pastoral guiding principles and methods of Pope Francis, it is far easier to determine processes and procedures in the environment of an ecclesial ethic than its content contours. Therefore, the recognisable procedural framework conditions of ecclesial ethics will first be explained before possible approaches to determining its content are addressed.
2.1 The Attitude of Wanting to Understand
A first procedural cornerstone concerns the preconditions of ecclesial ethics. It consists in the fact that the representatives of the Churchâs teaching authority, that is, in particular the Pope, the bishops, but also the theologians, must first be concerned with the will to understand the people. The competence necessary for this has been described by the Spanish theologian X. Zubiri who called it âsensitive understandingâ.70 It is the readiness for a hermeneutical exploration of what the faithful consider to be consistent with their faith and the Christian tradition in the area of the moral. The starting point is thus peopleâs experience of life, which is why H. M. Yáñez describes the Popeâs understanding of ministry as rooted in the wisdom tradition.71
2.2 Learning from the Sensus Fidei Fidelium in Ethical Questions
A second cornerstone concerns the exploration of the experience of the laity as a source for the teaching of the Church. The International Theological Commission has already clearly pointed out this connection.72 Since the laity, by virtue of the sensus fidei fidelium, can understand, live and proclaim the truth of revelation, the attention of the Magisterium must be directed not only to faith but also to the moral judgement of the faithful and its application to life.73 Faith and the moral understanding that results from it are no longer seen as static, as in neo-scholasticism, but both continue to develop through the practice of life.74 This is true for personal life as well as for the community of believers and the Church in its universal dimension. Application and experience enable a hermeneutical circle between practice, understanding, interpretation and renewed application on all these levels.75 The subject of an ecclesial ethic is therefore the faithful in community, the whole people of God.76
The representatives of the Magisterium can listen to the experience of believers in all areas of life â family, work, culture, faith.77 In this way, all Christians can assist the Church in formulating its teaching. The International Theological Commission not only explains this practice, but also identifies it as the practice of the Church by means of historical examples.78 It concludes that the episcopal Magisterium should seek advice from the laity and also consult them before establishing a doctrine.79 âNot only do they [the laity] have the right to be heard, but their reaction to what is proposed as belonging to the faith of the Apostles must be taken very seriously, because it is by the Church as a whole that the apostolic faith is borne in the power of the Spirit.â80
2.3 Moral Truth is to be Understood in Dialogue with the Sciences and Society
Since the experiences of believers are made in the context of a particular culture, truth has a dialogical character. Church ethics must therefore work in an interdisciplinary way to understand truth and grasp its universal content.81 A third cornerstone of ecclesial ethics is therefore that the Church learns for its ethics not only from the faithful, but also from culture and the sciences, and must therefore strive to discern reality in dialogue with them. In this sense, Pope Francis recognises the autonomy of earthly realities described by Vatican ii in gs 36.82 He consistently takes up the interdisciplinarity of moral theology, which developed in the course of the twentieth century in response to the differentiation of scientific research, also for the shaping of ecclesial ethics. This is evident in the interdisciplinary approach especially of the encyclical Laudato siâ.83
In addition to dialogue with other sciences, there is also dialogue with social movements (ls 166). A new attentiveness is necessary to observe the transformation of values and solidarity in society in order to find approaches for cooperation with other actors in culture on the one hand and for the evangelisation of culture on the other.84 According to the Pope, theology could play a supporting role in this field: the task of the theologians is described as âTo hear, distinguish, and interpret the many voices of our age, and to judge them in the light of the divine word â¦â.85
If one considers the significance of this interdisciplinary and social dialogue, the striving for universal guidelines can be conceived only intersubjectively, dialogically and ultimately transculturally.86 This effort for dialogue is supported by the ecclesiology already described. Human beings cannot be seen as individuals, they always live in community and are called to community with others.87 This community does not end with the Christian community, but the latter lives embedded in a culture and is influenced by it, as it should influence it. Therefore, an integral part of attention to society is also fraternity with all people.88 An ecclesial ethic is also built on this âecclesiology of the âweââ,89 as C. Galli calls it.
2.4 Reception by the Faithful as a Review of Ecclesial Ethics
A fourth cornerstone of ecclesial ethics is the feedback of the faithful towards a proclaimed ecclesial ethical teaching. The reception of the teaching shows whether the people of God find it consistent with the apostolic tradition: âReceptionâ may be described as a process by which, guided by the Spirit, the people of God recognizes intuitions or insights and integrates them into the patterns and structures of its life and worship, accepting a new witness to the truth and corresponding forms of its expression, because it perceives them to be in accord with the apostolic Tradition.â90 This process of reception, which is thus at the same time a review of Church teaching in the faith of all the baptised, applies not only to questions of faith in the narrower sense, but also to moral questions that are part of Church teaching.91 For these, too, the following applies: âIf a teaching of the Magisterium is not well accepted, then the bishops must ask why. Is it badly expressed or partial?â92
2.5 The Reformulation of Magisterial Teaching is Integrated in Processes
Therefore, if an ecclesial ethic is to be formulated, this starting point makes numerous processes necessary. Apart from the already mentioned necessary dialogues with actors in society and with the sciences (cf. eg 242) and religions (cf. ls 201), communication processes within the church must be initiated and accompanied.93 This involves summarising and systematising the experiences expressed by believers so that they can be addressed at the diocesan or bishopsâ conference level. Due to the cultural character of these insights, the regional results would have to be brought into the dialogue with other local churches in such a way that understanding for this view can be brought about in other local churches. In this way, a world-wide, intercultural process can take place for the development of guidelines which can at the same time provide orientation and be open for inculturation. These processes can contribute to a greater unity of the church in its diversity.94 The Amazon Synod serves as a good example: small working groups systematised their results, which took place regionally and finally supraregionally.95 The resulting document is an impressive attempt to provide insights and understanding even for people who are not affected by this reality of life.
The church reform that Pope Francis has initiated is something that has to be won, in the dispute between conservatives and liberals, in the dispute between laity and ministers, in the dispute between the bishops among themselves, also in the dispute between the denominations and religions. But there is always one programme in the foreground: to make it possible for people to encounter the inconceivable God in the risen Jesus Christ through the Holy Spirit.97
To install such processes not only sees Godâs presence in every person, but also ensures that magisterium, which is defined as the function (i.e. activity, practice and service) of teaching with authority98 works in a constructive and participatory way and therefore shows its moral character.99
3 Content Contours of an Ecclesial Ethic
From the observations on Pope Francisâ ecclesiology as well as the pastoral principles, we can now also derive some cornerstones for shaping the content of ecclesial ethics.
3.1 The Application of a Hierarchy of Truths
A first indication of this is that Pope Francis applies the Vatican ii teaching on the hierarchy of truths in a new way. âIt calls for interpreting the many and varied truths from their Christological ground and centre (ur 11; eg 36).â100 This focus on the central message of the Christian faith is what Gaillardetz calls âdoctrinal humilityâ.101 From these reflections it emerges that the concern of the Church cannot be a formulation of countless norms, but rather a deeper understanding of what is important. âThis requires not only a focus on the centre of faith, but also the ability to perceive the whole of the Gospel in the individual and to be surprised by the diversity of forms of faith â¦â.102
3.2 Mercy and Love as Interpretive Keys for Truth and Virtues
A second point of reference for the content of ecclesiastical ethics is that the Pope applies a discernment of spirits in the area of ethics as well as in matters of faith. He names mercy and love as criteria for this. These should not replace norms, but help to recognise their true meaning: âTo play mercy off against truth or against the commandments and to bring them into opposition to each other is therefore theologically nonsensical. On the other hand, it is correct to understand mercy, which is the fundamental quality of God and the greatest of all virtues (eg 37), in the sense of the hierarchy of truths as a hermeneutical principle â¦â.103
According to W. Kasper, this is âa paradigm shift ⦠from a deductive method to a method in the sense of see â judge â act, which first starts inductively and only introduces theological criteria in the second stepâ.104 The approach with Godâs mercy as the key concept wants to involve human being completely, with their inner being, and lead to an honest encounter with other people, instead of demanding a performance morality that leads to attaching more importance to the outward appearance of correct behaviour than to Godâs mercy (cf. al 311): âThis Pope makes it clear that moral norms and rules are, in the Christian view, auxiliary constructions to keep love and life alive. They must not contradict or oppose their purpose and legitimate raison dâêtre.â105
Therefore, the Popeâs approach can only be understood against the background of his mystical approach to the encounter with people: the connection between spirituality and morality has the consequence âthat theological growth takes precedence over the correctness of actionâ.106 The emphasis on mercy and love as the key to judging actions has, on the one hand, consequences for the understanding and hierarchy of virtues.107 On the other hand, it underlines that truth is understood as concrete truth in a concrete situation, âin the sense of the biblical faithfulness-truth of God (emet) â¦â.108 Therefore, in a concrete individual case, only the individual can decide before God whether an ecclesiastical rule must be implemented or suspended. Truth is dynamic because it shows itself in dialogue with Christ. This is why the Pope refrains from speaking of âabsolute truthâ without advocating relativism, âbecause, for Christians, truth is mediated through a relationship with a person, Jesus Christ. As such, truth is always encountered in history.â109 The Pope assumes that magisterial statements must always be reinterpreted and is thus in agreement with K. Rahnerâs approach to the history of salvation.110
3.3 Conscience As an Expression of the Instinct of Faith
A third point of reference concerns the indispensable importance of the personal conscience. Ecclesial ethics as an expression of the Churchâs sense of faith (sensus fidei ecclesiae) should guide the faithful and serve as a criterion when reflecting on personal decisions. At the same time, the personal conscience expresses this sense of faith in a concrete situation, that is to say that personal reason, as well as the ecclesial model, participate in the judgement of conscience.111
Here the importance of training the conscience becomes clear (cf. eg 64). This should be done essentially through the community,112 but always in the form of support for the personal judgement of conscience, not as an anticipation of it. The purpose of ecclesial ethics is to help conform oneâs own lifestyle to that of the Gospel (Cf. eg 168). However, it is up to each individual to concretise this goal in practice. Pastoral ministry and moral theologians should act as âcounsellors for conscienceâ and provide criteria that are helpful in everyday life.113 Thus, as C. M. Kelly points out with reference to al 303, every believer is able, with the help of his or her conscience, to recognise in advance what God requires, to recognise oneâs own limits in view of the respective context and to reflect on which action is justifiable in view of the given ideal, even if it does not fulfil it.114
Likewise, the parishes must critically reflect on their own attitudes from faith again and again. In such a way, they can avoid âcorruption in self-deception, rationalization, and groupthinkâ and âhelp the faithful navigate the possibility of doubt so that they can still make moral choices with confidence and not just humilityâ and to develop a âculture of moral discernment in the Churchâ.115 Therefore, Christians should develop âstrong personal consciencesâ. These can developed by âdaring to hear what the pastors of the Church say, what the Word of God in the scriptures says, what the saints and the thinkers say. When we do this, then we hear the quiet whisper of the Lord summoning us to freedom and Godâs own joy.â116 Through such discernment, conscience gains the freedom to speak out against dehumanising and anti-social tendencies in society (cf. al 267).
3.4 Focus on Guidelines for Practice
A fourth point of reference concerns the character of ecclesial ethics. Ecclesial ethics assumes the character of guidelines for the faithful.117 It limits itself âto proclaiming and safeguarding those moral principles and norms that bind all ⦠whose non-observance would betray the biblical message of liberation to love and respect for the dignity of every human beingâ (cf. al 3).118
Church ethics in this sense is a âmodel ethicsâ,119 in whose implementation and adaptation to local traditions the faithful themselves must lend a hand. In this way, hermeneutical processes and feedback loops constantly arise. In the communal togetherness of the faithful in the local church, âconcrete guiding principles and norms become visible as lived models and biographical examplesâ120 and serve as an orientation. These principles and norms are reflected in the church at the various levels and taken into account in the shaping of new guidelines, which in turn serve as orientation for Christian living together. In the practical shaping of these in life, traditions and value hierarchies of the various regional cultures exert influence. The conscience of the faithful, trained by the Gospel and receiving both affirmation and potential for criticism from it, intuitively grasps which actions lead to a good life, that is, to greater closeness to God. However, every individualistic interpretation must be corrected to the effect that the whole people of God, indeed all people, must always remain in view.
The decisive factor for the question of which of the existing ecclesiastical norms are taken into account in practice and in what way is therefore the sensus fidelium, the sense of faith of each baptised person given in baptism and matured in experience with the practice of faith, which expresses itself in conscience. This practice-oriented approach to ethical questions is typically liberation theological in that it follows the premise of perceiving reality and taking it seriously. Like moral theology, ecclesial ethics is therefore also subject to critical examination by the faithful as to whether it responds to concrete questions or finds answers to questions that are not asked at all or are not (any longer) relevant to the faithful.121 However, this attention is only possible in the course of decentralisation (eg 16) and goes hand in hand with pluralisation, which is why ecclesial ethics would tend to understand norms in their etymological significance as guidelines that are open to variation in their contextual application.
4 Conclusion: Ecclesial Ethics as the Ethos of a Church on the Way
Against the background of the Popeâs ecclesiology, ecclesial ethics needs to adopt the same process character that every other ecclesial expression of faith has. In its ethics, too, the Church is on the way. It undertakes this pilgrimage as a community which, despite all the differences of cultures, is united by faith in the revelation of God in Jesus Christ. In the Popeâs view, however, the Church is not an end in itself, a self-affirmation or a delimitation of a âholy flockâ. In this way, it fails in its defining task of being a leaven and thus becoming involved in all matters of culture, that is to say the concrete living environment of a region and a country, especially where the (survival) of the socially weak and disadvantaged is at stake. For this reason, church ethics cannot be a closed system, but depends on being in dialogue with all people and looking at all experiences before the Gospel in order to weigh them and discover the personal starting points for improving peopleâs situations. Guidelines should therefore help people to act sensibly and responsibly, within the limits of their own abilities. For church ethics, this results in a tension between necessary self-restraint â in order to leave room for the cultural conditions of action â and the necessity to concretely support people in their search for the good that they can realise in their lives.
This systemic flexibility naturally provokes questions such as: Who guarantees that the basic pillars of the faith are also properly implemented? How can unity be preserved in the face of the expected diversity? Donât people become disoriented or feel left alone due to a lack of uniform or concrete norms?
This indicated tension between the elaboration of guidelines or more concrete norms from lived faith on the one hand and the challenges of concrete practice in individual cases on the other cannot be removed. It can only be filled by courageous living, the commitment of those accompanying as well as of the faithful themselves. Church ethics must therefore offer open space, because otherwise activity would be stifled and the church would become something static and irrelevant for society. Church ethics therefore goes beyond what was described at the beginning of the fourth section. It is about more than internal church processes of finding and proclaiming moral guidelines, namely precisely about lived ethics, about the commitment of all the baptised and their church companions in daily life. Pope Francis sets an example in this: through his visits to migrant camps, through his invitations to the homeless, through donations to crisis areas.
I would expect it to be a radically open and pluralistic community, one which maintains a world-wide presence and the institutional structures which that necessitates, but which, eschewing rigid organizational boundaries, conveys its message and extends its compassion to all men. I would expect it, in fact, to begin to approximate to the model of the Church as âouter-oriented movementâ.123
Of course, it should be noted here that the processes of ecclesial ethics derived from ecclesiology â learning from the sensus fidei fidelium, its systematisation in ecclesial teaching and the guidelines for personal action thereby elaborated â must not lead to the false idea that through them a complete harmony between the practice of the faithful and the teaching of the Magisterium could be established, at least when it comes to concrete norms and not only to more general guidelines. This is due to the difference between the two. The preliminary remarks on inculturation have shown by way of example that within the Church one must assume a cultural diversity which is multiplied with regard to the individual believers. This diversity can never be fully captured in the processes of reception, which must necessarily structure and thereby make a selection.124 Conversely, doctrine in its generality cannot expect every believer to fill it with life in every situation, since it always requires cultural and situational interpretation. Ecclesial teaching on ethics in its written form can thus never fully capture the ethos of the Church, the ethical life of Christians in its diversity. However, the above-mentioned processes take into account the variability as well as the situationally and culturally different forms of expression of Christian action, and the attempt is made to bring both â teaching and practice â closer together within the framework of an ecclesial ethic.
Having applied Pope Francisâ ecclesiology as signposts for ecclesial ethics, both in form and content, it is not only a Vatican ii ecclesial vision that comes closer to its realization, but also a way opens to fulfilling the claim for a morality of magisterium, understood as âan activity, practice, even a serviceâ125 performed by various actors from the Pope to the faithful. This requires a changing attitude in ecclesial discourse, self-confidence of the baptized, a truly pastoral ministry and a strong practice-orientation. âCan the change be embraced throughout the church?â This question raised by G. Mannion characterizes the challenge to walk the way that was indicated. He answered it in a prophetic way: âHistory suggests that it can, and eventually, will.â126
Cf. S. Müller, âUntying the Gordian Knot: On the Strengthening of Moral Theology by Amoris laetitiaâ, Marriage, Family and Spirituality 27 (2021), pp. 49-70, at pp. 69-70. I would like to thank Megan Hunt for her bibliographical help and Mirijam K. Salfinger for her precious exchange on the structure and possible outcomes of this contribution, as well as her support in research, and my colleagues G. Marschütz, G. Prüller-Jagenteufel and Peter Sedgwick for references and encouraging remarks.
It is impossible to offer here a bibliographical overview on the relevant topics. A still valuable account of relevant moral theological positions developed during the first twenty years after Vatican ii is offered by J. Schuster, Ethos und kirchliches Lehramt. Zur Kompetenz des Lehramtes in Fragen der natürlichen Sittlichkeit (Frankfurt a. M.: Josef Knecht, 1984), chapter iv, pp. 303â380.
W. Kasper, Papst Franziskus â Revolution der Zärtlichkeit und der Liebe. Theologische Wurzeln und pastorale Perspektiven (Stuttgart: Katholisches Bibelwerk, 2015), p. 31.
Pope Francis, âApostolic Exhortation Evangelii Gaudium (2013)â, http://www.vatican.va/content/francesco/en/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html (accessed on December 15, 2020) (referred to as eg). Cf. Volk Gottes. Entstehung, Rezeption und Aktualität einer ekklesiologischen Leitmetapher (Würzburg: Echter, 2018), pp. 492â493.
W. Kasper, Papst Franziskus â Revolution der Zärtlichkeit und der Liebe, p. 28. Cf. Papst Franziskus, Mein leben, mein Weg. El Jesuita. Gespräche mit Jorge Mario Bergoglio von Sergio Rubin und Francesca Ambrogetti (Freiburg/Basel/Wien: Herder, 2013), pp. 184â213, at p. 202.
Cf. S. Scheingraber, Aufbruch zu einer âverbeulten Kircheâ. Zur Ekklesiologie von Papst Franziskus (Würzburg: Echter Verlag, 2019), p. 79.
G. Bergner, Volk Gottes, p. 493.
M. Eckholt, ââ⦠bei mir wächst die Theologie aus der Pastoralâ. Lucio Gera â ein âLehrer in Theologieâ von Papst Franziskusâ, Stimmen der Zeit 3 (2014), pp. 157â172, at p. 170.
Pope Francis uses also the picture of a bright beacon when he explains the âprimacy of graceâ, by which he expresses that every good human initiative originates in Godâs action (cf. eg 112).
W. Kasper, Papst Franziskus â Revolution der Zärtlichkeit und der Liebe, pp. 23â33.
Cf. R. Guardini, Der Gegensatz. Versuche zu einer Philosophie des Lebendig-Konkreten (Mainz: Matthias-Grünewald-Verlag, 1925). Cf. W. Kasper, Papst Franziskus â Revolution der Zärtlichkeit und der Liebe, pp. 31â32.
G. Mannion, âFrancisâs Ecclesiological Revolution. A New Way of Being Church, a New Way of Being Popeâ, in G. Mannion (ed.), Pope Francis and the Future of Catholicism. Evangelii Gaudium and the Papal Agenda (New York, NY: Cambridge University Press, 2017), pp. 93â122, at p. 121.
Cf. W. Kasper, Papst Franziskus â Revolution der Zärtlichkeit und der Liebe, p. 31.
Cf. G. Bergner, Volk Gottes, p. 490.
Cf. W. Kasper, Papst Franziskus â Revolution der Zärtlichkeit und der Liebe, pp. 26â27.
W. Kasper, Papst Franziskus â Revolution der Zärtlichkeit und der Liebe, p. 29. For a concise presentation of Geraâs theological approach cf. L. Gera, âPueblo, Religión del Pueblo e Iglesiaâ, TeologÃa: revista de la Facultad de TeologÃa de la Pontificia Universidad Católica Argentina 27â28 (1976), pp. 99â123.
C. M. Galli, âDie Ekklesiologie von Papst Franziskus. Die Gestalt des Volkes Gottes in missionarischer Konversionâ, in: K. Appel, J. H. Deibl (eds), Barmherzigkeit und zärtliche Liebe. Das theologische Programm von Papst Franziskus (Freiburg i. Br., 2016), pp. 39â56, at p. 42.
H. Schelkshorn, âCapitalism Critique and âInculturationâ: Evangelii Gaudium in the Context of Latin American Liberation Thoughtâ, in K. Appel and J. H. Deibl (eds), Barmherzigkeit und zärtliche Liebe, pp. 71â84, at p. 80.
G. Dietlein, âTeologÃa del Pueblo. Schlüsselstein zum Denken von Papst Franziskusâ, Münchener Theologische Zeitschrift 67 (2016), pp. 54â66, at pp. 58â59.
Cf. âDocumento de San Miguel: declaración del Episcopado Argentino Sobre la adaptación a la realidad actual del paÃs, de las conclusiones de la ii Conferencia General del Episcopado Latinoamericano (MedellÃn) (1969)â, at no. vi, conclusion 5, https://www.familiasecnacional.org.ar/wp-content/uploads/2017/08/1969-ConclusionesMedellin.pdf (accessed on January 2, 2020).
L. Gera, âPueblo, Religión del Pueblo e Iglesiaâ, p. 106.
Cf. O. Rush, âInverting the Pyramid: The Sensus Fidelium in a Synodal Churchâ. Theological Studies 78 (2017), pp. 299â325, at p. 311.
There are formal requirements for its infallibility, cf. lg 25; cf. J. Schmiedl, âSynodalität als Stil katholischer Ekklesiologieâ, ET Studies. Journal of the European Society for Catholic Theology 11/2 (2020), pp. 309â317, at p. 314. Dogmatic Constitution on the Church Lumen Gentium (21.11.1964), http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19641121_lumen-gentium_en.html (accessed on December 30, 2020).
Cf. G. Dietlein, âTeologÃa del Puebloâ, p. 58.
Plenty of studies elaborate this topic. Cf. e.g. W. Beinert, âDer Glaubenssinn der Gläubigen in Theologie- und Dogmengeschichte â Ein Ãberblickâ, in: D. Wiederkehr (ed), Der Glaubenssinn des Gottesvolkes â Konkurrent oder Partner des Lehramtes? (Freiburg im Breisgau, 1994), pp. 66â131, at pp. 102â103.
Cf. G. Dietlein, âTeologÃa del Puebloâ, p. 60.
Cf. O. Rush, âInverting the Pyramid: The Sensus Fidelium in a Synodal Churchâ, p. 320.
M. Eckholt argues that the sensus fidelium can be rightly called a locus theologicus proprius; cf. M. Eckholt, âDie Gläubigen als Ort theologischer Erkenntnis. Subjektwerdung im Glauben in Gemeinschaft und theologische Erkenntnisâ, in A. Slunitschek and T. Bremer (eds), Der Glaubenssinn der Gläubigen als Ort theologischer Erkenntnis. Praktische und systematische Theologie im Gespräch (Freiburg/Basel/Wien: Herder, 2020), pp. 96â122, at p. 119.
O. Rush, âInverting the Pyramid: The Sensus Fidelium in a Synodal Churchâ, p. 321.
Cf. Ibid., pp. 309â310.
Cf. W. Kasper, Papst Franziskus â Revolution der Zärtlichkeit und der Liebe, p. 63.
Ibid., p. 64.
Pope Francis, âAddress on the occasion of the Ceremony Commemorating the 50th Anniversary of the Institution of the Synod of Bishops (17 October 2015)â, http://www.vatican.va/content/francesco/en/speeches/2015/october/documents/papa-francesco_20151017_50-anniversario-sinodo.html (accessed on December 30, 2020). Cf. O. Rush, âInverting the Pyramid: The Sensus Fidelium in a Synodal Churchâ, p. 312.
Pope Francis, âApostolic Constitution Episcopalis communio (15.9.2018)â, http://www.vatican.va/content/francesco/en/apost_constitutions/documents/papa-francesco_costituzione-ap_20180915_episcopalis-communio.html (accessed on December 31, 2020). Cf. T. Bremer, âDer Glaubenssinn der Gläubigen als Ort theologischer Erkenntnis. Ein Problemaufrissâ, in A. Slunitschek and T. Bremer (eds), Der Glaubenssinn der Gläubigen als Ort theologischer Erkenntnis, pp. 15â31, at pp. 15â16; M. Faggioli, âFrom Cellegiality to Synodality: Promise and Limits of Francisâs âListening Primacyââ, Irish Theological Quarterly 85 (2020), pp. 352â369, at p. 361. On May 21, 2021, Pope Francis confirmed this emphasis by initiating a three-year synodal journey for the world church. Cf. S. Cernuzio, âSynod of Bishops will continue in the local churchesâ (21.5.2021), https://www.vaticannews.va/en/pope/news/2021-05/synod-of-bishops-will-begin-in-the-local-churches.html.
Cf. O. Rush, âInverting the Pyramid: The Sensus Fidelium in a Synodal Churchâ, p. 303â304, 316.
Cf. Ibid., pp. 305â308.
Cf. Ibid., p. 302.
Pope Francis, âAddress on the occasion (17 October 2015)â. Cf. eg 171.
W. Kasper, Papst Franziskus â Revolution der Zärtlichkeit und der Liebe, p. 74.
J. Schuster, âAuf dem Weg zu einer neuen Gestaltung des päpstlichen Lehramtes? Amoris laetitia und die Synodalität der Kircheâ, in S. Goertz and C. Witting (eds), Amoris laetitia â Wendepunkt für die Moraltheologie? (Freiburg/Basel/Vienna: Herder, 2016), pp. 224â248, at p. 230.
This idea was already formulated by J. A. Möhler (1796â1838) and, long before, by Melchior Cano in his âLocorum theologicorum libri duodecimâ (1567). Cf. W. Kasper, Papst Franziskus â Revolution der Zärtlichkeit und der Liebe, p. 71, with reference to J. A. Möhler, Die Einheit in der Kirche oder das Prinzip des Katholizismus (1825), ed. J. R. Geiselemann (Köln/Olten: Jakob Hegner, 1957), p. 237. Regarding Cano, Kasper refers to M. Seckler, Die schiefen Wände des Lehrhauses. Katholizität als Herausforderung (Freiburg i. Br./Basel/Wien: Herder, 1988), pp. 79â104.
Pope Francis, âAddress on the occasion (17 October 2015)â.
Pope Francis, Let Us Dream. The Path to A Better Future (New York, NY: Simon & Schuster, 2020), at p. 84.
Pope Francis, Let Us Dream, p. 106.
Cf. W. Kasper, Papst Franziskus â Revolution der Zärtlichkeit und der Liebe, p. 19.
Cf. G. Bergner, Volk Gottes, p. 492.
G. Chojnacki, âMoral Theological Implications of Faith after Pope Francisâ Apostolic Exhortation Evangelii gaudiumâ. Colloquia Theologica Ottoniana, no. 1 (2016), pp. 29â42, at p. 33.
Cf. J. Sautermeister, ââProzesse in Gang zu setzen anstatt Räume zu besitzen â¦â Anmerkungen einer moralpsychologische Relecture des nachsynodalen Apostolischen Schreibens Amoris Laetitiaâ, Intams review 22 (2016), pp. 169â181, at pp. 170â171. doi:
Cf. J. Sautermeister, ââProzesse in Gang zu setzen anstatt Räume zu besitzenâ¦ââ, p. 174.
W. Kasper, Papst Franziskus â Revolution der Zärtlichkeit und der Liebe, p. 63.
Cf. J. Sautermeister, ââProzesse in Gang zu setzen anstatt Räume zu besitzenâ¦ââ, p. 180.
Cf. G. Bergner, Volk Gottes, pp. 504.
Cf. C. M. Kelly, âThe Role of the Moral Theologian in the Church: A Proposal in Light of Amoris Laetitiaâ, p. 929. Pope Francis, Post-synodal Apostolic Exhoration Amoris Laetitia (19.3.2016), http://www.vatican.va/content/dam/francesco/pdf/apost_exhortations/documents/papa-francesco_esortazione-ap_20160319_amoris-laetitia_en.pdf (accessed on 30.12.2020) (referred to as al).
G. Mannion, âFrancisâs Ecclesiological Revolutionâ, p. 104.
Pope Francis, âSchreiben âAn das pilgernde Volk Gottesâ in Deutschland (29.6.2019)â, http://www.vatican.va/content/francesco/de/letters/2019/documents/papa-francesco_20190629_lettera-fedeligermania.html (accessed on December 30, 2020).
S. Scheingraber, Aufbruch zu einer âverbeulten Kircheâ, pp. 103â104.
The overview that follows is based on G. Dietlein, âTeologÃa del Puebloâ, pp. 62â64.
Pope Francis, âEncyclical Letter Lumen fidei (29.6.2013)â, http://www.vatican.va/content/francesco/en/encyclicals/documents/papa-francesco_20130629_enciclica-lumen-fidei.html (accessed on January 3, 2021).
Pope Francis, âPost-synodal Apostolic Exhortation Querida Amazonia (2020)â, http://www.vatican.va/content/francesco/en/apost_exhortations/documents/papa-francesco_esortazione-ap_20200202_querida-amazonia.html (accessed on December 17, 2020). The Pope refers to the Fifth General Conference of the Latin American and Caribbean Bishopsâ conferences, âAparecida Document (29.6.2007)â.
S. Scheingraber, Aufbruch zu einer âverbeulten Kircheâ, p. 110.
G. Dietlein, âTeologÃa del Puebloâ, p. 63.
Cf. C. Schickendantz, âZüge einer neuen Identitätâ, in K. Appel, J. H. Deibl (eds), Barmherzigkeit und zärtliche Liebe, pp. 114â127, at p. 122.
Cf. G. Bergner, Volk Gottes, p. 487.
Cf. Pope Francis, âAddress to the Leadership of the Episcopal Conferences of Latin America during the General Coordination Meeting (28.7.2013) during the Apostolic Journey to Rio de Janeiro (Brazil) on the occasion of the 28th World Youth Day (22â29 July 2013)â, http://www.vatican.va/content/francesco/en/speeches/2013/july/documents/papa-francesco_20130728_gmg-celam-rio.html (accessed on December 30, 2020). W. Kasper, Papst Franziskus â Revolution der Zärtlichkeit und der Liebe, pp. 20â21. Kasper mentions ist origins in the work of Cardinal Joseph Cardijn (1882â1967), its recommendation in Pope John xxiiiâs Social Encyclical Mater et magistra (1961), its reception by the Latin American Episcopate in MedellÃn (1968), Puebla (1979) and Aparecida (2007), where the future Pope Francis played an important role for the composition of the final document.
Cf. J. Schuster, âAuf dem Weg zu einer neuen Gestaltung des päpstlichen Lehramtes?â, pp. 231â232.
R. R. Gaillardetz, âPope Francis and the Rise of a Pastoral Magisterium (2016)â.
Pope Francis, âAddress to the Leadership (28.7.2013)â.
C. M. Galli, âDie Ekklesiologie von Papst Franziskusâ, p. 52.
G. Mannion, âThe Morality of Magisteriumâ, Annali di studi religiosi 12 (2011), pp. 87â108, at p. 87, footnote 1.
J. C. Scannone, La théologie du peuple. Racines théologiques du pape François (Namur/Paris: Lessius, 2017), p. 240.
H. M. Yáñez, âLa âforma di Chiesaâ nei documenti magisteriali di Francesco: un nuovo slancio per la teologia morale?â, Teologia. Rivista della facoltà teologica dellâItalia settentrionale 42 (2017), pp. 171â193, at p. 188.
Ibid., p. 186.
International Theological Commission, âSensus fidei in the Life of the Church (2014)â, Nos. 44 and 45.
Ibid., No. 53.
Ibid., No. 59.
Cf. E. Gillen, âFür eine Theologie der Moral und eine integrale Welt-Ethik. Wie Papst Franziskus Theologie und Ethik von innen heraus neu ausrichtetâ, in P.-C. Chittilappilly (ed.), Horizonte gegenwärtiger Ethik: Festschrift for Josef Schuster SJ (Freiburg/Basel/Vienna: Herder, 2016), pp. 268â79, at p. 278.
H. M. Yáñez, âLa âforma di Chiesaâ nei documenti magisteriali di Francescoâ, p. 185.
International Theological Commission, âSensus fidei in the Life of the Church (2014)â, No. 73.
Ibid., No. 121. Cf. O. Rush, âInverting the Pyramid: The Sensus Fidelium in a Synodal Churchâ, p. 312.
Ibid., No. 74.
Ibid. Cf. Pope Francis, âLetter to a Non-Believer. Response to Dr. Eugenio Scalfari, Journalist of the Italien Newspaper âLa Repubblicaâ (4.9.2013)â, http://www.vatican.va/content/francesco/en/letters/2013/documents/papa-francesco_20130911_eugenio-scalfari.html (accessed on December 30, 2020). Cf. International Theological Commission, âIn Search of a Universal Ethic: A New Look at the Natural Law (2009)â, http://www.vatican.va/roman_curia/congregations/cfaith/cti_documents/rc_con_cfaith_doc_20090520_legge-naturale_en.html (accessed on December 30, 2020).
Cf. H. M. Yáñez, âLa âforma di Chiesaâ nei documenti magisteriali di Francescoâ, p. 189.
Cf. Pope Francis, Encyclical Letter Laudato siâ (24.5.2015), (http://www.vatican.va/content/francesco/en/encyclicals/documents/papa-francesco_20150524_enciclica-laudato-si.html (accessed on January 2, 2021).
Cf. H. M. Yáñez, âLa âforma di Chiesaâ nei documenti magisteriali di Francescoâ, pp. 189â190.
Pope Francis, âAddress to Members of the International Theological Commission (6.12.2013)â, http://www.vatican.va/content/francesco/en/speeches/2013/december/documents/papa-francesco_20131206_commissione-teologica.html (accessed on December 30, 2020). Cf. G. K. Goulding, A Church of Passion and Hope: The Formation of an Ecclesial Disposition from Ignatius Loyola to Pope Francis and the New Evangelization (London and New York: Bloomsbury T&T Clark, 2016), p. 305.
Cf. L. Hogan/J. DâArcy May, âIntercultural, Interreligious and Public Theology. Visions of Ecumenismâ, Concilium (D) 47 (2011), pp. 58â69, at p. 68. Cf. M. Eckholt, âDie Gläubigen als Ort theologischer Erkenntnisâ, p. 118.
Cf. E. Gillen, âFür eine Theologie der Moral und eine integrale Welt-Ethikâ, p. 275.
Cf. H. M. Yáñez, âLa âforma di Chiesaâ nei documenti magisteriali di Francescoâ, p. 190.
G. Bergner, Volk Gottes, pp. 494.
International Theological Commission, âSensus fidei in the Life of the Church (2014)â, No. 78.
H. M. Yáñez, âLa âforma di Chiesaâ nei documenti magisteriali di Francescoâ, p. 187.
T. Radcliffe, âHow Can We âMake Room for the Conscience of the Faithfulâ?â, in: K. Le Knieps-Port Roi (ed.), A Point of No Return? Amoris Laetitia on Marriage, Divorce and Remarriage (Berlin: lit, 2017), pp. 65â73, at p. 69.
For reflections about the cooperation of the sensus fidei fidelium, the magisterium and the theologians cf. R. R. Gaillardetz, By What Authority? Foundations for Understanding Authority in the Church, revised and expanded edition (Collegeville, MN: Liturgical Press, 2018), p. 146â152.
Cf. S. Müller, âDie Kirchlichkeit der Moraltheologie. Impulses from a Catholic Theological Perspectiveâ, in J. Platzer and E. Zissler (eds), Bioethics and Religion. Theological Ethics in Public Discourse (Baden-Baden: Nomos, 2014), pp. 197â216, at pp. 207â209.
I would like to thank M. K. Salfinger for calling my attention to this process.
Cf. S. Scheingraber, Aufbruch zu einer âverbeulten Kircheâ, p. 127.
Ibid., p. 133.
Cf. G. Mannion, âThe Morality of the Magisteriumâ, p. 87.
Cf. G. Mannion, âThe Morality of the Magisteriumâ, p. 108.
W. Kasper, Papst Franziskus â Revolution der Zärtlichkeit und der Liebe, p. 42. Cf. Vatican ii, âDecree on Ecumenism Unitatis Redintegratio (21.11.1964)â, available at: Unitatis redintegratio (vatican.va) (accessed on January 6, 2021).
R. R. Gaillardetz, âPope Francis and the Rise of a Pastoral Magisterium (2016)â.
C. Theobald, ââMystik der Fraternitéâ. Kirche und Theologie in neuem Stilâ, in K. Appel, J. H. Deibl (eds), Barmherzigkeit und zärtliche Liebe, pp. 21â38, at p. 31.
W. Kasper, Papst Franziskus â Revolution der Zärtlichkeit und der Liebe, p. 50.
Ibid.
E. Gillen, âFür eine Theologie der Moral und eine integrale Welt-Ethikâ, p. 274.
H. M. Yáñez, âLa âforma di Chiesaâ nei documenti magisteriali di Francescoâ, p. 191.
Cf. G. Bergner, Volk Gottes, pp. 500â501. Cf. eg 36â37.
W. Kasper, Papst Franziskus â Revolution der Zärtlichkeit und der Liebe, p. 61.
R. R. Gaillardetz, âPope Francis and the Rise of a Pastoral Magisterium (2016)â.
Cf. Ibid.
Cf. H. M. Yáñez, âLa âforma di Chiesaâ nei documenti magisteriali di Francescoâ, pp. 187â188.
Cf. J. Sautermeister, ââProzesse in Gang zu setzen anstatt Räume zu besitzenâ¦ââ, p. 178.
C. M. Kelly. âThe Role of the Moral Theologian in the Church: A Proposal in Light of Amoris Laetitiaâ. Theological Studies 77 (2016), pp. 922â948, at p. 922.
Cf. Ibid., pp. 926â927.
Ibid., p. 931, 940.
T. Radcliffe, âHow Can We âMake Room for the Conscience of the Faithfulâ?â, p. 73.
Cf. J. Knop, âAmoris laetitia â Ãber die Liebe in der Familie. Ein Kommentarâ, in J. Knop and J. Loffeld (eds), Ganz familiär. Die Bischofssynode 2014/15 in der Debate (Regensburg: Friedrich Pustet 2016), pp. 13â42, at p. 38. Cf. also eg 17.
H. J. Pottmeyer, âVolk Gottes auf dem Weg. Das Kirchenverständnis von Papst Franziskus als Schlüssel zu Amoris laetitiaâ, in: S. Goertz and C. Witting (eds), Amoris laetitia â Wendepunkt für die Moraltheologie?, p. 330.
E. Kos, âVon Felsblöcken und Zärtlichkeit. Aufbrüche und Kurskorrekturen in der Sexualmoralâ, in: E. Kos (ed), âDer Papst ändert keine einzige Lehre, und doch ändert er alles.â Aufbrüche und Veränderungen in der Katholischen Kirche mit Papst Franziskus (Berlin: lit, 2019), pp. 13â59, at p. 59.
J. Sautermeister, ââProzesse in Gang zu setzen anstatt Räume zu besitzenâ¦ââ, p. 178.
I would like to acknowledge M. K. Salfinger for sharing her insights into Latin American Liberation Theology with me, which have influenced this passage.
Cf. A. Fumagalli, Camminare nellâamore. La teologia morale di papa Francesco (Vatican City: Libreria Editrice Vaticana, 2017), p. 109.
F. Oakley, Council Over Pope? Towards a Provisional Ecclesiology (New York: Herder and Herder, 1969), p. 184. He refers to the concept of outer-oriented movement described by G. Baum, The Credibility if the Church Today. A Reply to Charles Davis (London/New York: Herder & Herder, 1968), pp. 196â199.
Cf. H.-J. Sander, âKomplexität steigern. Glaubenszeugnisse jenseits der Verlustängste der kirchlichen Lehreâ, in A. Slunitschek and T. Bremer (eds), Der Glaubenssinn der Gläubigen als Ort theologischer Erkenntnis. Praktische und systematische Theologie im Gespräch, pp. 281â300, at p. 289. Pope Francis is aware of this challenge, cf. al 303: âRecognizing the influence of such concrete factors, we can add that individual conscience needs to be better incorporated into the Churchâs praxis in certain situations which do not objectively embody our understanding of marriage.â
G. Mannion, âThe Morality of Magisteriumâ, p. 95.
G. Mannion, âThe Morality of Magisteriumâ, p. 108.
