Summary Amoris Laetitia Ch. 6

Amoris Laetita, The Joy of Love

Chapter 6 Some Pastoral Considerations

Summary by Jim McCarville, October 29, 2016

200-4 It is important that people are able to experience the joy of the gospel in their families. The Church is called to help families overcome the obstacles to experience such gospel joy, denouncing the excessive market obstacles (i.e. poverty, discrimination, exclusion and violence); and engaging the cooperation of lay people and societal structures active in cultural and socio-political fields. Seminarians need extensive interdisciplinary (not merely doctrinal) formation in the areas of engagement and marriage. Lay leaders, especially professionals with practical experience, can help ground such programs in reality. Programs, such as pre-marital programs, should be integrated into a broadened dynamic ecclesiastical life, including especially concerns of domestic and sexual abuse.

205-11 Pastoral care should provide practical strategies and psychological guidance. Discussion groups on topics of interest to young people can be helpful. They should help young people discover that the attraction of union perfects our existence, gives sexuality meaning and benefits children’s growth. The young people should be able to feel and relish the things internally that satisfies the soul and helps coupes live with courage and generosity.

214 Many people do not understand the spiritual import of the words of the sacrament.

229-30 Marriage pastoral care has to be fundamentally missionary, going where the people are, not just poorly attended courses. Parishes can facilitate couples meetings, retreats, talks and home missionaries to help couples discuss difficulties and contributions of married couples to provide assistance.

232 Crises are part of the beauty of marriage as opportunities to grow. Each crisis can become a new “yes”.

234 Most people don’t seek pastoral assistance since they do not find it sympathetic, realistic or concerned about individual cares.

236 To know how to forgive and to be forgiven is a basic experience in family life. The ordinary task of reconciliation may require the support of grace and cooperation of relatives and friends and sometimes outside assistance.

239-40 Understandably, some people are emotionally immature due to the scars from early experiences or childhood. Some have never experienced unconditional love. Some people love with self-centered love, blame others and expect others to fulfill their needs. Unresolved issues need to be addressed before liberation can be achieved. This needs healing, prayer and to forgive and to be forgiven, a willingness to accept help and a determination not to give up. Expecting the other to change does not solve crises so much as seeking a path to growth.

241-2 Separation for abuse may become necessary but only as a last resort. Special discernment is needed for the separated or divorced. The un-remarried divorced offer witness to marital fidelity and ought to be encouraged to find nourishment in the Eucharist. The local community needs to accompany these people, especially when children are involved, especially the poor.

243 The divorced in a new union should be made to feel part of the Church, not excommunicated. Language to make them feel discriminated should be avoided and they should be encouraged to participate in the life of the community as an expression of charity.

244 The nullity process should be more accessible.

245-6 The good of the children in such circumstances should be the primary concern with their immense psychological burden. For this reason, Christian communities must not abandon divorced parents who have entered a new union, but should be include them in their efforts to bring up their children.

247 Mixed marriages with other baptized persons have their own particular nature but also have elements that could well serve the ecumenical movement. Cooperation with non-Catholic ministers should be made. The sharing of the Eucharist should be in keeping with existing norms.

248 Disparity of cult represents a privileged place in inter-religious dialogue in everyday life, involving special difficulties and differentiated pastoral care in various social contexts. In some countries, where freedom of religion does not exist, a Christian may be obliged to convert to another religion to marry and cannot have a canonical wedding or baptize children. We must reiterate the necessity for freedom of religion. Attention must be given to the unique problems of the persons who enter such marriages. In such cases, bearing witness to the ability of the Gospel to immerse itself to these situations will make possible the upbringing of their children in the Christian faith.

250-1 Every person, regardless of sexual orientation ought to be respected in his/her dignity. There are no grounds, however, to place such unions as similar to marriage

252 Single parents, whatever the reason, are to be supported.

254-6 Grieving persons without families need community support to realize they still have a mission to carry out; that it does to loved one no good to ruin our own lives in grief but to accept that the loved one is now changed to a new encounter and that life does not end with death.

257 One way of maintaining fellowship with the departed is to pray to them, not only to help them but for making their intercession forces more effective.

258 If we accept death we can prepare for it. We can grow in love with those who walked at our side until that day when death will be no more and we meet our loved ones who have died. Don’t dwell on the distant past, but it is better to live on this earth. The greater our happiness here, the greater we will share with our loved ones in heaven, the more gifts we will bring to our next life.