‘Amoris Laetitia’: On Love in the Family – Available for Download Now

Last updated on: April 8, 2016 at 8:10 am by Keith Michael Estrada

‘Amoris Laetitia’: On Love in the Family – Available for Download Now 2016-04-08T08:10:21-07:00 Keith Michael Estrada

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Amoris Laetitia (‘The Joy of Love’): On Love in the Family is available now. You may download the PDF of the post-synodal apostolic exhortation in Spanish (here) and in English (here).

The apostolic exhortation is 256 pages (325 paragraphs), get ready for a slow, prayerful read.

Of course, there are many paragraphs touching realities that have been areas of controversy for many, but there is quite a bit dealing with areas often lacking consideration in our discussions of marriage and family.

This most certainly corresponds with what we suggested earlier last year, “Capitalism Destroys the Family.” Besides a handful of quotes from various paragraphs in Amoris Laetitia, we’ll later share some comments as we continue to work through the text.

From Amoris Laetitia:

“At the risk of oversimplifying, we might say that we live in a culture which pressures young people not to start a family, because they lack possibilities for the future. Yet this same culture presents others with so many options that they too are dissuaded from starting a family”. In some countries, many young persons “postpone a wedding for economic reasons, work or study. Some do so for other reasons, such as the influence of ideologies which devalue marriage and family, the desire to avoid the failures of other couples, the fear of something they consider too important and sacred, the social opportunities and economic benefits associated with simply living together, a purely emotional and romantic conception of love, the fear of losing their freedom and independence, and the rejection of something conceived as purely institutional and bureaucratic”. We need to find the right language, arguments and forms of witness that can help us reach the hearts of young people, appealing to their capacity for generosity, commitment, love and even heroism, and in this way inviting them to take up the challenge of marriage with enthusiasm and courage. (par. 40.)

Furthermore, “the decline in population, due to a mentality against having children and promoted by the world politics of reproductive health, creates not only a situation in which the relationship between generations is no longer ensured but also the danger that, over time, this decline will lead to economic impoverishment and a loss of hope in the future. The development of bio-technology has also had a major impact on the birth rate”. Added to this are other factors such as “industrialization, the sexual revolution, the fear of overpopulation and economic problems… Consumerism may also deter people from having children, simply so they can maintain a certain freedom and life-style”. The upright consciences of spouses who have been generous in transmitting life may lead them, for sufficiently serious reasons, to limit the number of their children, yet precisely “for the sake of this dignity of conscience, the Church strongly rejects the forced State intervention in favour of contraception, sterilization and even abortion”. Such measures are unacceptable even in places with high birth rates, yet also in countries with disturbingly low birth rates we see politicians encouraging them. As the bishops of Korea have said, this is “to act in a way that is self-contradictory and to neglect one’s duty”. (par. 42.)

The lack of dignified or affordable housing often leads to the postponement of formal relationships. It should be kept in mind that “the family has the right to decent housing, fitting for family life and commensurate to the number of the members, in a physical environment that provides the basic services for the life of the family and the community”. Families and homes go together. This makes us see how important it is to insist on the rights of the family and not only those of individuals…. Families have the right to “to be able to count on an adequate family policy on the part of public authorities in the juridical, economic, social and fiscal domains”. At times families suffer terribly when, faced with the illness of a loved one, they lack access to adequate health care, or struggle to find dignified employment. (par. 44.)

Furthermore, forced migration of families, resulting from situations of war, persecution, poverty and injustice, and marked by the vicissitudes of a journey that often puts lives at risk, traumatizes people and destabilizes families. In accompanying migrants, the Church needs a specific pastoral programme addressed not only to families that migrate but also to those family members who remain behind. (par. 46.)

The problems faced by poor households are often all the more trying. For example, if a single mother has to raise a child by herself and needs to leave the child alone at home while she goes to work, the child can grow up exposed to all kind of risks and obstacles to personal growth. In such difficult situations of need, the Church must be particularly concerned to offer understanding, comfort and acceptance, rather than imposing straightaway a set of rules that only lead people to feel judged and abandoned by the very Mother called to show them God’s mercy. Rather than offering the healing power of grace and the light of the Gospel message, some would “indoctrinate” that message, turning it into “dead stones to be hurled at others”. (par. 49.)

The love of friendship is called “charity” when it perceives and esteems the “great worth” of another person. Beauty – that “great worth” which is other than physical or psychological appeal – enables us to appreciate the sacredness of a person, without feeling the need to possess it. In a consumerist society, the sense of beauty is impoverished and so joy fades. Everything is there to be purchased, possessed or consumed, including people. Tenderness, on the other hand, is a sign of a love free of selfish possessiveness. It makes us approach a person with immense respect and a certain dread of causing them harm or taking away their freedom. Loving another person involves the joy of contemplating and appreciating their innate beauty and sacredness, which is greater than my needs. This enables me to seek their good even when they cannot belong to me, or when they are no longer physically appealing but intrusive and annoying. For “the love by which one person is pleasing to another depends on his or her giving something freely”. (par. 127.)

Be sure to read Amoris Laetitia prayerfully, slowly, and in conversation with one another. Let’s work together for an economy, culture, and civilization of life and love – beyond capitalism – in order to elevate and protect the dignity of life and of the family.

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