F
FiveLinden
Guest
Can anyone translate this into English for me?
https://melbournecatholic.org.au/Ne...pin-of-culture-of-secrecy-aussie-prelate-says
But by the end we did produce something worthwhile, and that led to Amoris Laetitia. Neither the final document of the synod nor the apostolic exhortation was the last word, but both were milestones on the journey that had begun once the Holy Father announced two synods on marriage and the family.
Pope Francis moved from synod as event to synod as process, which continues still. That process is essentially pastoral in the way that Vatican II was pastoral, on which Jesuit Father John O’Malley is most helpful. The synod, like the council, was not at odds with doctrine, but it sought to speak to people in ways they understood and to address the often-messy reality of their lives, in the thick of which they’re searching for God who’s searching for them.
That meant moving from a static view to a more dynamic view typical of the Bible, and to a different understanding of the relationship between objective and subjective, act and person. Questions of the relationship between the doctrinal and the pastoral, static and dynamic, objective and subjective, act and person have been with us at least since Vatican II. The synod and, I hope, the Plenary Council in Australia will help us get the balance right in new and creative ways.
https://melbournecatholic.org.au/Ne...pin-of-culture-of-secrecy-aussie-prelate-says
But by the end we did produce something worthwhile, and that led to Amoris Laetitia. Neither the final document of the synod nor the apostolic exhortation was the last word, but both were milestones on the journey that had begun once the Holy Father announced two synods on marriage and the family.
Pope Francis moved from synod as event to synod as process, which continues still. That process is essentially pastoral in the way that Vatican II was pastoral, on which Jesuit Father John O’Malley is most helpful. The synod, like the council, was not at odds with doctrine, but it sought to speak to people in ways they understood and to address the often-messy reality of their lives, in the thick of which they’re searching for God who’s searching for them.
That meant moving from a static view to a more dynamic view typical of the Bible, and to a different understanding of the relationship between objective and subjective, act and person. Questions of the relationship between the doctrinal and the pastoral, static and dynamic, objective and subjective, act and person have been with us at least since Vatican II. The synod and, I hope, the Plenary Council in Australia will help us get the balance right in new and creative ways.
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