The Teaching of Pope Francis About Synodality in the Context of Contemporary Theological and Ecumenical Reflection

The article deals with the ecclesiology of the local Church and synodality. Both topics have been present in Catholic theology since the time of the Second Vatican Council, which laid the foundation for the ecclesiology of the local/particular Church, collegiality of bishops and synodality. This ecclesiology was developed both theoretically and practically in the post-conciliar period, but there are some theologians who believe that during the pontificate of John Paul II there was a return to the universalist ecclesiology, as evidenced by the documents published by the Roman Curia, especially Communionis notio. Pope’s Francis teaching on synodality and strengthening the Church at local and regional levels addresses the demands of those theologians who believe that Chapter III of the Lumen Gentium Constitution has not yet been properly implemented. The Pope emphasizes, that synodality is a constitutive dimension of the Church and therefore what the Lord is asking of us is already in some sense fully present in the word “synod” itself.

“Accompanying Migrants” as a Touchstone of the Realisation of the Synodal Church Idea. A Canonist’s Remarks

“Synodality is a style, it is walking together, and it is what the Lord expects of the Church in the third millennium” (Francis). The specific motto and wording of this study in the quoted “programme” thought of Pope Francis, articulated in the Address to Members of the International Theological Commission (2019). The Pope expresses appreciation for the extensive work of the Commission crowned with the “theological clarification” of the mentioned idea, and above all by demonstrating the importance in the perception of the mission of the Church today. If, in the opinion of the Holy Father, factual and competent expert argumentation, step by step, reveals the truth that “a synodal Church is a Church of participation and co-responsibility,” such a determination cannot remain without impact on the praxis of undertaking the most serious pastoral challenges of the present time — on various levels of realization: local, regional, and universal, including ecumenical commitment. This applies in its entirety to the creation of strategies and specific actions of the Church towards the growing phenomenon of human mobility, especially in its forms that manifest themselves as dramatic and devastating to families and individuals. What we mean here is the Church’s multi-track postulate — or more precisely: communion, synodal — efficiency (with its determinants: dynamics, efficiency, effectiveness), for which in 2016 Francis coined the term: “accompanying migrants”. Consequently, in recent years there have been a number of normative and operational activities of the present successor of St. Peter, which in our time — rightly called: “the era of migration” (Francis) — set a new trend of clothing/embellishing the aforementioned critical area of salus animarum with synodal accents. As it is showed in the study, a canonist, with the horizon of the principle of ius sequitur vitam before his eyes, cannot remain passive towards the pressing challenges delineated here. Indeed, within the orbit of the study of canon law a weighty question appears — what conclusions of a canonical nature stem from the “millennium” project of the realization of the Synodal Church Idea.

Pope Francis’ Outlook on Conjugal Love as an Inspiration for the Pedagogy of the Family

The paper shows Pope Francis’ understanding of conjugal love, the causes of its crisis and inspirations for the pedagogy of the family. This topic has not been dealt with in Polish pedagogy, therefore, the author aims to draw attention to the innovative, pedagogical potential of Pope Francis’ teaching. The following questions are addressed here: What is Pope Francis’ outlook on conjugal love and what features does he indicate in particular? What kinds of crisis of conjugal love does he emphasize? What does it imply for the Polish pedagogy of the family?

Realism of Political Activity in the Teaching of Pope Francis

This paper presents an argument for political realism in response to the trends of populism and liberalism. Pope Francis emphasizes the need to restore a social order whose functioning would be judged from the perspective of the common good. The human person holds an overriding social value that is not subject to the laws of exchange. This unique status justifies selflessness of action as a long-term measure aimed at restoring social equity. In that context, education as a process of the formation of personality becomes synonymous with the process of humanization of the world, where the human person is increasingly conscious of his or her subjectivity. Conversely, the ideologies of populism and liberalism and the resulting systems aim to objectify the individual by catering to the lowest instincts and seeking immediate benefits. In his political reflection, Pope Francis draws directly from his encyclical letter Laudato si, and thus – indirectly – from the constitution Gaudium et Spes.

Christ’s Evolution of Moral Upbringing in the Light of Letters to Young People by Popes St. John Paul II and Francis

The significant social, economic and cultural transformations taking place since the second half of the twentieth century reveal with increasing force that young people are diverging more and more from adults as far as ethics and morality are concerned. Contemporary reflection on morality is increasingly being expressed in the manifestation of individuals’ rights. This is the view of both the Letter to the Young People Parati semper by St. John Paul II (1985) and the Post-Synodal Apostolic Exhortation Christus vivit by Pope Francis (2019). The above papal documents will become the starting point for answering the following question: What does Christ propose in terms of morality? Man is capable by nature (in his heart) of recognizing good and evil. Morality is then bound to keeping the Law, which, while being positive, is limited in time. Man’s coming to faith causes, as Pope Francis points out, the exhaustion of the Law’s propaedeutic value and, thus, gives way to another authority. The Law is still in force (the commandments continue to exist), but it has no justifying power. The one who justifies is Jesus Christ. In this context, it is crucial to answer the question regarding the stage of moral maturation: do I still need the Law, or perhaps I am already living in the love and freedom of a child of God. These levels of morality cannot, as postulated by St. John Paul II in Parati semper and Francis in Christus vivit, be treated as separate or contradictory, because both are necessary. Hence, one cannot reject and despise the commandments and, at the same time, keep them, even though they are not absolute, because salvation is in Jesus Christ.

Religion Helps Migrants: Roman Catholic Church and the Migrant Crisis During the Pontificate of Pope Francis

This essay evaluates the standpoint that the Roman Catholic Church has adopted regarding the European migrant crisis. Some countries feel a severe outfl ow of people due to mass labor migration; others must deal with the challenges as transit states, and others – enormous challenges generated by the infl ux of economic immigrants and refugees. The most popular theories of migration and public policies very often ignore the ethical component of migration. One of the entities that constantly emphasizes the humanitarian aspect of migration is the Holy See. Popes, beginning with Leo XIII, have repeatedly raised the issue of rights to a dignifi ed life and decent work, and if it is necessary also to migrate in search of a safe shelter and a better life. Pope Francis, like his predecessors, referring to the problem of migration, puts people fi rst. He emphasizes that all migration streams consist of individuals who deserve respect and care because we see in them the face of God. This paper concludes that the Church remains the signifi cant international body impartial amidst the growing European schism on the migrant issue.

Libellus in a Briefer Process

Briefer process, which in my opinion has become the most inventive establishment in the recent reform made by the Pope Francis, is believed to be at the same time the biggest challenge for Ecclesiastical Tribunal. There are two main and basic conditions that need to be met in order to make this situation happen, namely both spouses are in agreement to file for divorce, so the divorce petition was reported by both of them or by only one, but with another spouse’s consent. Second basic condition is that all events and cases reported, considering facts or people, are advocated by testimony or documents and do not need to be explained and checked, so therefore they clearly indicate the nullity of marriage. Every process for nullity of marriage, no matter the form, begins with the presentation of the petition. Judge cannot familiarize with the case, until the request is not presented. Invariably, the right to complain about marriage have both spouses and the Promotor of Justice in some cases.

Effects of Pope Francis’ Religious Authority and Media Coverage on Twitter User’s Attitudes toward COVID-19 Vaccination

This paper is interdisciplinary and combines the research perspective of medical studies with that of media and social communication studies and theological studies. The main goal of this article is to determine [from arguments on all sides of the issue] whether, and to what extent, statements issued by a religious authority can be used as an argument in the COVID-19 vaccination campaign. The authors also want to find answers to the questions of how the pope’s comments affect public opinion when they concern the sphere of secular and everyday life, including issues related to health care. The main method used in this study is desktop research and the analysis of the Roman Catholic Church’s teaching on vaccination and on the types and significance of the pope’s statements on various topics. The auxiliary methods are sentiment analysis and network analysis made in the open source software Gephi. The authors are strongly interested in the communication and media aspect of the analyzed situation. Pope Francis’ voice on the COVID-19 vaccination has certainly been noticed and registered worldwide, but the effectiveness of his message and direct impact on Catholics’ decisions to accept or refuse the COVID-19 vaccination is quite questionable and would require further precise research. Comparing this to the regularities known from political marketing, one would think that the pope’s statement would not convince the firm opponents of vaccination.