Mercy is also connected with justice. [St.] Thomas Aquinas (1225-1274), a great teacher and scripture scholar, said that mercy “does not destroy justice, but is a certain kind of fulfillment of justice. ..Mercy without justice is the mother of dissolution; (and) justice without mercy is cruelty.”Pardon without repentance negates justice.
3. Among the several characteristic signs of Christian piety, devotion to the Virgin Mary occupies a very special place, corresponding to the condition of the Mother of God and our Mother. Like that woman in the Gospel who let out a cry of admiration and happiness for Jesus and his Mother, as you, with your love and your devotion you usually always uniting Mary to Jesus. You understand that the Virgin leads us to her divine Son and that these always hears the supplications who asked his mother. The eternal union of the Virgin Mary with her Son is a confidential sign and full of faith of her maternal mission, as well as a demonstration of the words addressed in Cana: “Do whatever he tells you” (Jn 2: 5). Mary always exhorts us to be faithful to the Gospel, as [she was]; His life was indeed a witness of fidelity to the word and the will of the Father.
I wish to exhort you in a special way to pray the Rosary which is a source of deep Christian life. Try to recite it every day, alone or with your family, repeating with great faith the fundamental Christian prayers, which are the Lord’s Prayer, the Hail Mary and the Glory. Meditate scenes from the life of Jesus and Mary, which remind us of the mysteries of joy, sorrow and glory. You will learn as well in the joyful mysteries to think about Jesus who is poor and little did(sic): a baby! For us, to serve us, and you will feel compelled to serve others in their needs. In the sorrowful mysteries you will realize that to accept with docility and love the sufferings of life – like Christ in his passion -, it leads to happiness and the joy that is expressed in the glorious mysteries of Christ and of Mary, waiting for the eternal life.
5. The rosary is a real interview with Mary, our heavenly Mother. In the Rosary we speak to Mary so that she may intercede for us with her Son Jesus. So we speak to God through Mary.
Get used, dear young people, to pray the rosary in this way. It is not so much to repeat the formulas, but rather to talk to people live on a living person, that if you do not see with the eyes of the body, but you can see with the eyes of faith . Mary, in fact, and his Son, Jesus, living in the sky a lot more “living life” of this our – mortal – that we live here on earth.
The rosary is a confidential conversation with Mary, a talk full of confidence and abandonment. It is a confide in our grief, a manifest them our hopes, our hearts an[d] open them. A declare to him for all that she, on behalf of his Son, we will ask. A promise faithfulness in every circumstance, even the most painful and difficult, sure of his protection, confident that, if we ask, she will always be there by her Son all the graces necessary for our salvation.
13. In this regard, it is to be noted that both piety and love, though always renewing the same words, do not always repeat the same thing but always express something new issuing from the intimate sentiment of devotion. And besides, this mode of prayer has the perfume of evangelic simplicity and requires humility of spirit; and, if we disdain humility, as the Divine Redeemer teaches, it will be impossible for us to enter the heavenly kingdom: “Amen, I say to you, unless you become as little children you shall not enter the kingdom of heaven” (Matt. xviii, 3).
Cardinal Burke has recently concluded a 5-part series reflection on DIVINE MERCY & JUSTICE in the wake of the publication of Pope Francis’ book: The Name of God Is Mercy. He notes atthis time when there is a widespread discussion of mercy, he fears there is a risk of making Mercy a slogan which lacks a profound understanding of its meaning in the Church’s constant teaching and that various difficult situations in the Church today are easily dismissed by invoking God’s mercy.
He focuses his reflection on the teaching in Sacred Scripture as it has been interpreted by Saint Thomas Aquinas and Pope Saint John Paul II andhopes that this reflection, offered during the extraordinary year of Divine Mercy will confirm the readers in their faith and in their service to the Church.
He concludes by stating that Mercy does not constitute an easy response to the great challenges of the Christian life in the world, a response which may ignore the demands of justice. It constitutes rather the response which engages all of our intelligence and will, according to the plan of God for us and for our world.
Part 1 Opening
Recently, Pope Francis published a book-length interview which is being distributed in six languages in more than 80 countries with the title: The Name of God Is Mercy. This publication and its wide distribution manifests how divine mercy is a central subject of discussion in the Church today.
The centrality of divine mercy is certainly not new in the Church’s teaching and pastoral practice, even though some today would give the impression that it is so. At the same time, the current widespread discussion of mercy risks making it a slogan lacking a profound understanding of its meaning in the Church’s constant teaching. Sadly, for example, one hears of various difficult situations in the Church today rather easily dismissed by invoking God’s mercy.
It is therefore important that we take up a serious consideration of the nature of God’s mercy as He has revealed it to us and as it has been taught in the Magisterium. To assist such reflection, I will concentrate my attention on the teaching in the Sacred Scripture as it has been interpreted by Saint Thomas Aquinas and Pope Saint John Paul II. Then, I will relate that teaching to the natural moral law.
It is my hope that my reflection, offered during the extraordinary year of Divine Mercy will confirm you in your faith and in your service to the Church.
· Di fronte all’insegnamento dell’esortazione apostolica «Amoris laetitia» ·
Magisterium to accept and implement
· Faced with the teaching of the Apostolic Exhortation “Amoris laetitia” ·
L’Osservatore Romano, 23 agosto 2016
Italian/Google Translate English (THE WAR welcomes a better translation)
In questa fase di recezione ecclesiale dell’Esortazione apostolica Amoris laetitia (19 marzo 2016) di Papa Francesco sono emersi degli interrogativi sul tipo di magistero che questo documento rappresenta.
At this stage of the ecclesial reception of the Apostolic Exhortation Amoris laetitia (19 March 2016) of Pope Francis emerged questions about the type of teaching that this document represents.
Per poterlo definire in modo teologicamente corretto, può essere utile fare riferimento all’Istruzione — di certo poco conosciuta — «Sulla vocazione ecclesiale del teologo» della Congregazione per la Dottrina della Fede, firmata nel 1990 dall’allora cardinale prefetto Joseph Ratzinger, che commenta le diverse forme del magistero della Chiesa presenti nella nuova formula della “Professione di fede”. Queste forme sono tre: il magistero infallibile, il magistero definitivo e il magistero ordinario ma non definitivo, essendo quest’ultimo quello applicabile ad Amoris laetitia come anche alla maggior parte dei testi magisteriali attuali.
In order to define theologically correct way, it may be useful to refer to Education – certainly little known – “On the Ecclesial Vocation of the Theologian” of the Congregation for the Doctrine of the Faith, signed in 1990 by the then prefect Cardinal Joseph Ratzinger, who comments the different forms of the Church’s teaching in the new formula of “Profession of faith”. These forms are three: the infallible magisterium, the definitive Magisterium and the ordinary magisterium, but not final, the latter being the one applicable to Amoris laetitia as well as the most current magisterial texts.
Questa forma di magistero ordinario non definitivo secondo la citata Istruzione ha come obiettivo specifico quello di proporre «un insegnamento, che conduce ad una migliore comprensione della Rivelazione in materia di fede e di costumi, e direttive morali derivanti da questo insegnamento» che, «anche se non sono garantite dal carisma dell’infallibilità, non sono sprovviste dell’assistenza divina, e richiedono l’adesione dei fedeli» (n. 17), adesione definita come «un religioso ossequio della volontà e dell’intelligenza» (n. 23). Per questo si afferma che «la volontà di ossequio leale a questo insegnamento del Magistero in materia per sé non irreformabile deve essere la regola». Per questa ragione tale forma di magistero viene descritta dall’Istruzione come «di ordine prudenziale», giacché comporta «giudizi prudenziali», anche se viene attentamente precisato che tale qualifica non significa che «non goda dell’assistenza divina nell’esercizio integrale della sua missione» (n. 24).
This form of non-definitive ordinary magisterium according to Education has cited as a specific objective to propose “a teaching that leads to better understanding of Revelation in matters of faith and morals, and moral directives resulting from this teaching” that ‘even if they are not guaranteed by the charism of infallibility, are not devoid of divine assistance and call for the adherence of the faithful “(n. 17), adhesion defined as” a religious submission of will and intellect “(n. 23 ). For this it is stated that “the will to submit loyally to the teaching of the Magisterium on matters per se not irreformable must be the rule.” For this reason this form of teaching is described in the Instruction as “prudential policy” since it contains “prudential judgments”, although is carefully specified that this status does not mean that “not enjoy divine assistance in the integral exercise of its mission “(n. 24).
“Amoris Laetitia” falls into the third category, Father Pie-Ninot said, adding the 1990 instruction’s statement that examples of ordinary magisterium can occur when the pope intervenes “in questions under discussion which involve, in addition to solid principles, certain contingent and conjectural elements.”
The instruction notes that “it often only becomes possible with the passage of time to distinguish between what is necessary and what is contingent,” although, as the Spanish priest said, the instruction insists that even then one must assume that “divine assistance” was given to the pope.
Accepting “Amoris Laetitia” as authoritative church teaching, Father Pie-Ninot said, applies also to the document’s “most significant words” about the possibility of people divorced and remarried without an annulment receiving Communion in limited circumstances. (My emphasis)
A member of the newly established commission set up by Pope Francis to study the question of the diaconate for women spoke of her delight over this move on Tuesday. Dr. Phyllis Zagano, who teaches at Hofstra University in Hampstead, New York, is one of the six female members of the Commission whose formation was announced by the Vatican on Tuesday. She is the author of some 20 books on religious studies including several on the issue of the Diaconate for women. Dr. Zagano spoke to me earlier about her reaction to her appointment and explained why she feels it is such an important and positive move on the part of the Pope.
Dr. Zagano: Well you know I am honored that the Holy Father has included me among scholars who will be studying anew the question of restoring women to the diaconate in the Catholic Churches. I am very honored. That’s the best news I have ever gotten really.
Susy: Why do you feel that this could be a positive move for the Church and for women of course?
Dr. Zagano: My work is on the fact that women were ordained to the diaconate, that women have served as deacons and in more recent work I say quite simply that women should be included in the diaconate as it has been restored post-Vatican II.
Susy: And how optimistic are you that this commission will eventually in due course lead possibly to that decision to have female deacons within the Catholic Church?
Dr. Zagano: I wouldn’t use the term female deacons. I think the most recent study document on the question of restoring women to the diaconate, to the office of deacon, states that the decision is up to the “ministry of discernment that the LORD has left his Church”. Now my hope is that the results of the study will include women in the office of deacon and that this would be a decision that would enable the Church to speak more forcefully to the world about the dignity and place of women, not only in the Church but also in society.
Susy: But could it be also quite a divisive move that there could be people who are very much opposed to this within the Church? Could it open up splits?
Dr. Zagano: Well anything could open up splits. I think that the way Church works is the Holy Father decides to restore women to the ordained diaconate. It would be up to each Episcopal conference to decide whether it felt that it should include women in the office of deacon and in its provincial territories; and then within those territories, it would be up to each individual bishop to decide whether he would wish to ordain women as deacons. So I can’t see any kind of a split since it is a collaborative decision that goes down the line really to the individual diocese.
Susy: Coming back to the present day, do you think nonetheless it’s, I know it is very early, but do think this is likely to be a popular move?
Dr. Zagano: I think it is extremely, from what I have heard recently, it is an extremely popular idea to restore women to the ordained office of deacon because historically women ministered to other women and it would be a statement by the Church that women deserve the ordained ministry of women. That was the specific reason for ordaining women in the past and it quite clearly I think is the reason to restore women to the ordained diaconate today.
Susy: I was speaking there to Dr. Phyllis Zagano, member of the commission set up by Pope Francis to study the question of the diaconate for women.