Abstract

Abstract Pope Francis’ way of doing ecclesial ethics is not easy to understand at first glance. It is often unconventional and does not meet the expectations of the faithful who do not wish to see changes in the church, nor does it satisfy those who want rapid change. But if we look more closely at how the Pope understands the church, his approach to ecclesial ethics seems to derive naturally from that. The following contribution aims to show how Pope Francis’ ecclesiology determines his approach to ecclesial ethics. To this end, it will (1) summarize important characteristics of his ecclesiology: the sensus fidelium and synodality; its orientation towards pastoral ministry, the focus on unity in plurality and its process-orientation. From there, it will show which cornerstones for ecclesial ethics can be derived from this ecclesial perspective, namely (2) with respect to formal characteristics and (3) with regard to its content.

Highlights

  • Writing about Pope Francis’ ecclesial ethics is a challenge on several levels

  • Pope Francis’ way of doing ecclesial ethics is not easy to understand at first glance

  • If we look more closely at how the Pope understands the church, his approach to ecclesial ethics seems to derive naturally from that

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Summary

Introduction

Writing about Pope Francis’ ecclesial ethics is a challenge on several levels. The signposts originate from Pope Francis’ ecclesiological vision and are directed towards an ecclesial ethic. Both the metaphor of the journey and the observation of the unfinished fit in very well with Pope Francis’ way of thinking, which, as Cardinal Kasper notes, is influenced by the national epic Martín Fierro (1872), which originated in Argentinean Romanticism. Is, ‘much more than an organic and hierarchical institution’ (eg 111),[6] whose action is directed towards improving the living conditions of people in the existing society so that all can live in dignity

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