On Love and Joy: a Reflection

Transcription

Écrit par Henri Hude
Mercredi, 06 Juillet 2016 17:32 - Mis à jour Mercredi, 06 Juillet 2016 18:01
Voici la traduction anglaise d'un texte que j'ai écrit sur Amoris Laetitia, publié dans Hu
manitas
, qui compte une version anglaise et une version hispanique, celle-ci publiée à Santiago
de Chile. Je recommande chaudement cette revue, dont j'ai l'honneur d'être membre.
Vous pouvez la recommander à vos amis anglophones et hispanophones. ON LOVE AND JOY: A REFLECTION
Taking a distance without rushing into its application to particular cases
Starting by chapter 8, the most controversial one of the apostolic exhortation, dealing with the
situations of the crisis in couples, is not the best way to approach it. This would be as if looking
at a landscape by the wrong end of the binoculars.
1/7
The Pope is realistically aware -once again- of the likely narrow interpretations the text may be
given and foresees the difficult reception it may have. However, he is not prejudiced against
those who might not welcome his views in the matter. Probably some will fail to grasp his
insights or appreciate the direction this new impulse he is giving to the Church. Thus he
remarks, “I understand those who prefer a more rigorous pastoral care which leaves no room
for confusion” (n. 308). Yet, he requests Catholics to trust him follow him in his views.
Being a Catholic is somehow like flying on a plane
You have to trust the pilot, in this case the Pope. We are not bound to believe him infallible at all
times, in fact most of the time we must believe otherwise. However, if you believe that Christ
does not cease to lead His Church, never stops pouring forth His Holy Spirit and that He will
never leave Her to its own fate, then you must trust, respect and thank Her for her teachings
and guidance, even when you may find them difficult to take in. We should rejoice in such
difficulties, which are but signals of a favorable personal crisis which will serve for our own
growth.
Unless we do so, we run the risk of getting tangled in the controversy. We need to take a step
back so as to look at this remarkable text with some perspective, which deserves a heartfelt
attention and a sincere high-mindedness.
2/7
A Thomistic text
From the point of view of the practical philosophy (where my training, competence and
perspective lie), I clearly note an Aristotelian or Thomistic orientation in this text, as in the
overall thought of the Holy Father. The name of Thomas Aquinas is repeated five times
throughout the document and no less than 10 texts by him are referred to, along with a book
about love by Father Sertillanges, O.P., a Thomist theologian, which is also quoted (note 139).
In times when Thomism (what the mass media would call ‘conservative’) is making a significant
return, Francisco’s magisterium has been denounced -by some more papist than the Pope
himself- and equated to the progressives’ attainments after Vatican II. Undoubtedly the situation
is complex and paradoxical since the preconceived notions are not enough to understand what
Francis wants to say. We just need to follow a concrete intuition which does not stick to the
current categories.
The concept of happiness (e.g. n. 149), focused on joy, and the virtue of prudence (especially in
ch.8) pervade his moral thought. These two virtues stand along with the notion of friendship that
underlies the definition of love (n. 120) and of conjugal love (n. 123). These fundamental notions
of practical wisdom are reexamined here with a renewed perspective of the faith.
3/7
The reference to St. Thomas then, is neither casual nor tactical, but genuine and substantial
since his definition of happiness ‘the enlargement of the heart’ (n. 126) is adopted in the
exhortation. Naturally, the notion of law is also present -though subordinated. The conscience is
not regarded here in its relationship with the law as a universal principle, but in connection with
prudence (or lack of it) in one’s actions. The natural law, as referred to here (n. 305), hinges on
the “heart” as conveyed in the Epistle to the Romans, 2, 15 (n. 222). This law is not a purely
rational legislation which sets obligations a priori (as opposed to the rationalistic and Kantian or
Jansenist conception of the law), but “a source of objective inspiration” for Man as a decision
maker.
A moral of joy and a spirituality of cheerfulness - Both natural and supernatural
Francisco’s thought on matters of moral theology pertain to what I would call a very natural
supernatural eudaemonism
(from Greek
eudaimonia
= happiness). Joy is viewed as happiness. The term “joy” is repeated over 55 times along the
text, so a good way to understand this exhortation would be by identifying the diverse senses
and coherence in the use of this word. Basically, it refers to the joy of loving, which for the
largest majority of humans is first experienced in the family. Disgrace, conversely, results from
emotional disappointments and difficulties within the family, either in the couple or between
parents and children.
4/7
This eudaemonism is supernatural as we all know from our personal experience how difficult it
is to love, especially in the family, and therefore to be happy. Such difficulty has got deep roots
and entails a sort of illness, worse than physical or mental ailment; this disease is called original
sin (cf.
The name of God is mercy). The path to happiness is not an easy
one; it often gets mixed up with the therapeutic (salvation) or liberation
(redemption) ones in search for the cure of this disease. Christ is the doctor. The Church is the
field hospital (n. 291). The remedy is called cross. The cure is called resurrection.
This eudemonism is also quite natural, it is about bringing joy to everyday life and to those
around us. Evangelization is nothing but this effort to make joy alive so as to live accordingly in
this time and later on in eternity. Christ’s religion brings joy, even in the midst of sorrow and
hardships, what makes it a religion authentic and alive, hence we call it the good news; “
evangelium
” in Greek.
The joy of loving within the family is the prolongation of the joy of the Gospel. The essence of
Christian life and its goal are identical: the joy of loving. This is the sign of the life in the Spirit
hence the evangelization is nothing but to make others aspiring to the fullness of Christ’s joy.
The Pope's insistence on mercy is then easily understood: without mercy, we turn dry, hard and
sad. It is only by his mercy that we may take up the cross fully -without which Christianity is not
such- without traumatizing or making us flee from pain.
5/7
All this exemplified in a especially enlightening quote
Number 317 may be seen as the culmination of the text: “If a family is centred on Christ, he will
unify and illumine its entire life. Moments of pain and difficulty will be experienced in union with
the Lord’s cross, and his closeness will make it possible to surmount them. In the darkest hours
of a family’s life, union with Jesus in his abandonment can help avoid a breakup. Gradually,
«with the grace of the Holy Spirit, [the spouses] grow in holiness through married life, also by
sharing in the mystery of Christ’s cross, which transforms difficulties and sufferings into an
offering of love”. Moreover, moments of joy, relaxation, celebration, and even sexuality can be
experienced as a sharing in the full life of the resurrection. Married couples shape with different
daily gestures a “God-enlightened space in which to experience the hidden presence of the
risen Lord.”
HENRI HUDE Member of the HUMANITAS Board
6/7
DESTAQUES.
1. If you believe that Christ does not cease to lead His Church, never stops pouring forth His
Holy Spirit and that He will never leave Her to its own fate.
2. I clearly note an Aristotelian or Thomistic orientation in this text… The name of Thomas
Aquinas is repeated five times throughout the document and no less than 10 texts by him are
referred to.
3. The Pope's insistence on mercy is easily understood: without mercy, we turn dry, hard
and sad. It is only by his mercy that we may take up the cross fully without traumatizing or
making us flee from pain.
7/7

On Love and Joy: a Reflection

Transcription

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