Amoris Laetitia, Pope Francis' post-synodal exhortation on love in the family, turned out to be one of the most controversial documents of the Magisterium of the Catholic Church in recent decades. It was published in April 2016 following the two "Synods of Bishops on the Family" held in 2014 and 2015. The document brought division amongst the Catholic hierarchy, theologians and pastors and nearly two years after its publication the exact meaning of the document and its implications for the Church are still a matter of dispute. A number of prelates present at the Synods indicated that these gatherings were animated by "the spirit of Vatican II." This work links the notion of "the spirit of Vatican II" with Amoris Laetitia and it argues that a hermeneutics of interpretation of the Second Vatican Council which focuses on following "the spirit of the Council" is the hermeneutics which can be, and in the future most likely will be, the predominant way of interpreting and implementing Amoris Laetitia. This book aims to provide a contribution to this hotly debated topic in the field of Catholic theology.

How should we understand the relationship between Christian ethics and religious ethics? Among comparative, ethnographic, and normative methodologies? Between confessional and non-confessional orientations, or between theology and philosophy? This volume brings together emerging religious ethicists to engage the normative dimensions of Christian ethics. Focusing on scripture, tradition, and reason, the contributors to this volume argue for a vision of Christian ethics as religious ethics. Toward this end, they engage with scripture, interpretation, and religious practice; examine the putative divide between reason and tradition, autonomy and heteronomy; and offer proposals about the normative characterization of conceptual and practical issues in contemporary religious ethics. Collectively, the volume engages Christian thought to make an argument for the continuing relevance of normative methodologies in contemporary religious and theological ethics.

Born from the side of Jesus, pierced on the cross, the church is the living body of Christ. Like Jesus himself, it is both eternal and temporal, spiritual and material, spotless and wounded. Constituted as an integrated, living body, the church is the sacrament of Christ; that is, it reveals Christ to the world and makes him present in the world. It exists in order to evangelize and does this most effectively when its diverse members are united in love. This collection of chapters from scholars from diverse fields offers a fresh approach to Catholic ecclesiology. It is hoped that the reader of this book will discover anew the beauty of the church, a living body always old and ever new.

"The 2020 annual volume of the College Theology Society, with essays on the theme of families and Christianity in such areas as migration, race, and economic inequality"--

This well-researched book explains why the Catholic Church continues to teach marital indissolubility and addresses the numerous contemporary challenges to that teaching. It surveys the patristic witness to marital indissolubility, along with Orthodox and Protestant views, as well as historical-critical biblical exegesis on the contested biblical passages. It also surveys the Catholic tradition from the Trent through Benedict XVI, and it examines a Catholic argument that the Catholic Church's teaching can and should change. Then it explores Amoris Laetitia, the papal exhortation from Pope Francis on marriage, and the various major responses to it, with the issue of marital indissolubility at the forefront. Finally, it retrieves Aquinas's theology of marital indissolubility as a contribution to deepening current theological discussions. The author argues that Amoris Laetitia upholds the traditional Catholic teaching that a valid and consummated Christian marriage is absolutely indissoluble, in accord with the teachings of Jesus and the Apostle Paul, as solemnly and authoritatively taught by the Council of Trent and affirmed by later popes and the Second Vatican Council. He says that Amoris Laetitia should be interpreted and implemented in light of the doctrine of marital indissolubility: implementations that undermine this doctrine should be avoided. Levering says that numerous contemporary Catholic theologians and biblical scholars are mistakenly turning the indissolubility of marriage into contingent dissolubility based upon whether the spouses continue to act in loving ways toward each other. The sacrament's gift of objective indissolubility is thereby undermined. Fortunately, the main interpreters of Amoris Laetitia, whose views have been approved by Pope Francis, insist that the Apostolic Exhortation does not change the doctrine of marital indissolubility in any way.

There is no papal document that has generated as much interest, controversy, and debate in recent times as Pope Francis's Amoris Laetitia. This document, which came out of two very divisive synods of Catholic bishops and leaders in Rome in 2014 and 2015, will probably be the most discussed document ever produced by a pope in modern Catholicism on marriage and family life. This volume has gathered seminal commentaries on Amoris Laetitia by African Catholic theologians, social scientists, and pastoral workers. They offer African theological and pastoral responses to the principles and practices proposed by Pope Francis and the Synod on the family on such contested issues as same-sex relations, divorce and remarriage, and reception and denial of Holy Communion in the church, among other divisive issues. These important essays and commentaries show the strengths and weaknesses of this papal commentary and point out the missing link in the global conversation on marriage, family, and same-sex relations. Their argument for the inclusion of African perspectives and moral traditions in the search for a third way in finding an inclusive and integrated pastoral art of accompaniment is very compelling. The authors here also call for the inclusion of Africa's own unique challenges--like polygamy, childless marriages, and the impact of migration, civil conflict, diseases, ecological and population crises, and the rights of African women--in the global discussion on marriage and family life. They also challenge uncritical cliches in world Christianity that Africa's opposition to same-sex marriages (or Western propaganda about population or birth control and contraception) are conservative, while showing diverse African conversations on these topics in the search for abundant life on this beautiful continent.

In the life of the Catholic Church, the papal encyclical Humanae vitae represents a deepening of understanding regarding the nature of married love and the transmission of life. Despite fifty years (1968-2018) since it’s promulgation, many Catholics have yet to discover the treasure of these rich teachings. This volume therefore seeks to elucidate the encyclical’s reaffirmation of the divine plan. It does this in a unique way by providing essays from experts of various disciplines that include history, theology, science, medicine, law, and governmental policy. The occasion of the fiftieth anniversary of Humanae vitae offers a teaching moment. In this compendium, experts representing a variety of disciplines including history, culture, theology, medicine, law, and psychology present their reflections upon God’s divine plan as described in Humanae vitae. The authors first presented this work in an abbreviated form at a symposium held at The Catholic University of America (April 4-6, 2018). Here, their presentations are substantively developed and hopefully will encourage further scholarly work. Ultimately, their purpose is to help the reader arrive at a more positive understanding of the teachings found in Humanae vitae. Although designed for the educated reader, the essays presume that when the teachings of Humanae vitae are embraced by men and women, they can contribute to the healing of the wounds of a world broken by sin but redeemed by Christ.

The Second Vatican Council committed the Catholic Church to the service of the world when it defined the church to be missionary by nature and a sacrament pointing to and making Christ present to all. Such a vision of the church informed the restoration of the permanent diaconate within the ministerial life of the church—a vocation and participation in Holy Orders endowed precisely with the charism of service. Deacons are called and ordained to serve in the areas of sacrament, word, and charity. This work considers the place and role of deacons in the life of the contemporary church through the lens of the ecclesiological reforms of the Second Vatican Council. Via their preaching, teaching, and sacramental ministry, deacons are uniquely gifted and positioned to empower the lay faithful and advance the church’s engagement with the world, commitment to ecumenism and interreligious dialogue, promotion of peace, and championing of human dignity.

The Family as Basic Social Unit provides a theologically rooted account of the family's social roles and responsibilities. As a basic social unit, the family is both internally social and socially interdependent with other social communities. Reflecting on the family's internally social character, Schemenauer proposes that Catholic social teaching applies to family interactions. He analyzes household labor using papal teaching on work and sibling violence with more recent theological analysis of peacemaking, and he argues that families can complete works of mercy when they feed hungry and care for sick family members. In the second part of the volume, Schemenauer describes the social interdependence of families. He analyzes the relationship between families and the Church, civil society, the economy, and the state. Schemenauer proposes that the question for families is not whether to engage with other social communities but how to do so well. He explicitly highlights how consumer capitalism creates obstacles for families attempting to live as a basic social unit. Then, employing the categories of infused simplicity and moral cooperation, he provides a framework for discerning family engagement with broader society. Finally, Schemenauer analyzes the relationship between family commitments and social ministry. Working from the family outward, Schemenauer describes how family commitments can motivate broader social service, but then employs the example of families involved in the Catholic Worker Movement to reflect on the joys and dangers of balancing commitment to one's family with social ministry focused on the urgent needs of those outside of one's household.

The Catholic Church faces the challenge of maintaining its relevance in an increasingly secularized society. On issues ranging from sexuality and gender equality to economic policy and social welfare, the church hierarchy is frequently out-of-step with Catholics and non-Catholics alike. In Postsecular Catholicism, Michele Dillon argues that the Church's relevance is increasingly contingent on its ability to incorporate secular experiences and expectations into the articulation of the Church's teachings. Informed by the postsecular notion that religious and secular actors should recognize their mutual relevance in contemporary society, Dillon examines how secular realities and church doctrine intersect in American Catholicism. She shows that the Church's 21st-century commitment to institutional renewal has been amplified by Pope Francis's vision of public Catholicism and his accessible language and intellectual humility. Combining wide-ranging survey data with a rigorous examination of Francis's statements on economic inequality, climate change, LGBT rights, and women's ordination, the highly consequential Vatican Synod on the Family, and the US Bishops' religious freedom campaign, Postsecular Catholicism assesses the initiatives and strategies impacting the Church's relevance in the contemporary world.