Apostolic Exhortation Amoris Laetitia Research Articles

KRISIS PADA TAHAP AWAL PASCA-PERKAWINAN KATOLIK DAN UPAYA MENGATASI KRISIS BERDASARKAN SURAT APOSTOLIK AMORIS LAETITIA

In the Catholic Church, the reality of married life shows that various kinds of crises come and disrupt the lives of married couples during the early stages of catholic post-marriage. The focus of this article is to elaborate crisis during the early stages of Catholic post-marriage and attempts to address the crisis. Therefore, this article reviews the Apostolic Exhortation Amoris Laetitia from Pope Francis which speaks about Catholic marriage as the guidance for dealing with the crisis. The authors use the method of interview and literature study. In the interview method, the authors interview key informants who talk about problems during the early stages of catholic post-marriage. This study found that crisis during the early stages of catholic post-marriage is characterized by four main reasons, namely the necessity to leave parents, adjustment to one’s partner, the presence and care of children, and the presence of elderly parents. Dealing with these problems, the Church through its family pastoral inspired by the Amoris Laetitia comes to provide spiritual, moral and practical supports to the families in order to face the crises. The Church must be alert in designing programs and activities such as recollections, retreats, group discussions, family visits, and so on which are useful for strengthening family resilience and strengthening their family building and integrity.

Understanding the role of a ‘large’ family in the teaching of Pope Francis

Family is perceived as the most important environment in which humans develop and satisfy their basic needs. Therefore, the issues concerning the family are still current and of great interest for numerous theoreticians and researchers of various fields of science. Pope Francis also devoted a part of his apostolic exhortation Amoris Laetitia to the issue of the ‘larger’ family. In the teachings of Pope Francis spouses and parents should make a responsible use of their freedom, both with regard to procreation, taking into account the social and demographic reality, as well as to the possibility of bringing up their offspring. Conjugal love, which, in Catholic families, is expressed in fertility, is a reason for great joy for the Church. What is innovative in the Pope’s approach to the tasks of the ‘large’ family is mainly the help provided to the people who are victims or to those who are experiencing difficulties in their family homes. Another important issue concerns proper building relations and mutual respect between people creating a ‘large’ family. To achieve this, we must remember to provide mutual assistance and recognise the dignity of each of its members as persons.Contribution: This article holds that apart from the small circle formed by spouses and their children, there is also a ‘large’ family that cannot be ignored. It is necessary for the development of the society and it is a great opportunity for their future. In the teachings of Pope Francis, it is a family that is not afraid to take on current challenges. The basic task of a ‘large’ family is to provide support and love to the people who belong to it.

Guidelines for the Pastoral Care of the Divorced and Remarried in Czechia after Amoris laetitia

The article summarizes the Czech way of searching and creating possible guidelines of the Bishops' Conference or directives of individual bishops after the Post-synodal Apostolic Exhortation Amoris laetitia of Pope Francis. It discusses the establishments of a commission of experts, refers to foreign opinions that inspired the commission in its work, and outlines the lack of consensus among the bishops. Thus, the Bishops’ Conference failed to draw up uniformed guidelines on the subject. One of the bishops (the Diocese of Plzeň), after some time of searching for a solution, finally issued his own diocesan directive in the spring of 2023, the content of which is also presented in the text of the article.

Education of children and young people in Pope Francis’ Amoris Laetitia and Laudato Si’

The issues concerning education of children and young people are deeply inscribed into Pope Francis’ profound experience, as he gained knowledge and practised educating in Buenos Aires. He worked there in support of the universal education of children and young people who lived in the so-called barrios and villas miseria, which were the districts of poverty in the suburbs of this metropolis. This and other experiences of Jorge Mario Bergoglio contributed to his decisions to discuss the issues of education in the documents written during his pontificate in the Vatican. The author of the article would like to present the issues connected with education of children and young people in the teaching of Pope Francis. This issue is more relevant than in contemporary times, the emphasis was on upbringing rather than on education. Francis emphasises the importance of education as a method of influencing the development of man. It allows for the conscious and planned influencing of children and young people, while the aim of education is to form certain changes of personality. Pope Francis presents the issue of education in his apostolic exhortation Amoris Laetitia in a particular way, as he introduces ethical, moral and sexual education to the reader. In his encyclical Laudato Si’, the Pope refers to ecological education.Contribution: This research relates to United Nations Educational, Scientific and Cultural Organization’s (UNESCO) sustainable goals with regard to quality education. The article is an attempt to find the answers to the questions concerning the way Pope Francis perceives education and its influence on the development of children and young people, as well as to present its most important aspects.

The Abbreviated Matrimonial Process before the Bishop and Ecclesiastical Divorce in the Orthodox Churches

The article presents a critical examination of the abbreviated process before the bishop and ecclesiastical divorce in the Orthodox Churches. The basic point of departure for the analysis is the post-synodal Apostolic Exhortation Amoris laetitia promulgated by Pope Francis. Article 244 in the subsection entitled “Accompaniment after breakdown and divorce” explains Pope Francis’ motivation behind the modifications to the briefer process before the bishop in line with his Apostolic Letter motu proprio Mitis et misericors Iesus. Using a combined method of analysis, synthesis and comparison, the article aims to present a comprehensive theological and judicial view on the abbreviated matrimonial process before the bishop and on the practice of the Orthodox Churches in the process of ecclesiastical divorce. The textual analysis revealed that the primary reason for the modifications was the length of the process as it posed considerable difficulties and exhausted the parties involved. Pope Francis’ recent documents on the subject have resulted in simplification of the procedures eventually granting the declaration of nullity of marriage. These documents have highlighted a very important component of the Second Vatican Council’s teaching that the bishop himself, in his local church over which he has been appointed shepherd and head, is at the same time a judge of the faithful entrusted to him. The article also emphasizes that bishops do not delegate the said ministry entrusted to them to other structures within their eparchies but exercise their ministry personally for the salvation of immortal souls.

CINTA KASIH SUAMI-ISTRI SEBAGAI FONDASI KEHIDUPAN KELUARGA KRISTIANI

The development of time which becoming more modern, exposes married couples to various opportunities and challenges to build Christian family life. The development of the modern world which is marked by very rapid progress in the fields of science and technology not only has a very positive impact but also has a very negative impact on the realization of Christian family life. The magnitude of the negative impact that has occurred has resulted in many Christian families, especially Christian husbands and wives, experiencing difficulties in realizing their essence as a communion of love. Responding to situations like this, the Church is required to continuously proclaim and awaken Christian families, especially married couples, about the love of God as the basis, power, direction and goal of Christian family life. Pope Francis through the Apostolic Exhortation Amoris Laetitia invites married couples as main actors in building a Christian family to always cultivate their love as the foundation of Christian family life. Because the strength of the Christian family lies in the ability of married couples to experience and manifest and teach God's love in Christian family life. That means, God's love which is manifested in the love of husband and wife becomes the determining foundation in building the Christian family as a communion of love.

Doctrine, Law, and Practice in Light of Mitis Iudex and Amoris laetitia

There are many points pertaining to justice and mercy in relation to doctrine, canon law, and pastoral practices regarding marriage and divorce that have arisen from two documents issued by His Holiness Pope Francis: first, his motu proprio Mitis Iudex Dominus Iesus, by which the canons of the Code of Canon Law pertaining to cases regarding the nullity of marriage were reformed; second, his post-synodal apostolic exhortation Amoris laetitia, on love in the family. Among the questions addressed in this article are: how can God be just and merciful at the same time? Can there be mercy without judgment? May those who have divorced and remarried without a declaration of nullity receive Holy Communion? This article describes how a well-formed conscience enables us to experience God's mercy and looks at how the moral law, canon law or church law, and civil law bind us and how they free us.

Embracing the Autonomy of Catholic Women – Discussing the Healthcare and Environmental Consequences of the Church’s Ban on Contraception

"The modern Catholic Church represents a body of 1.3 billion people who follow the Church’s teachings, given to them in the form of documents on different topics, including family issues. The latest, 2016 Apostolic Exhortation Amoris Laetitia, confirmed the previous documents on the topic, stating that periodical abstinence is the only contraceptive method possible for Catholic Christians. This means that 1.3 billion people are forbidden to use modern contraception. This significantly contributes to the spread of sexually transmitted infections (including AIDS/HIV pandemics) and the global epidemic of unintended pregnancies and their consequences (induced abortions, maternal and infant morbidity and mortality, etc.). These consequences are the most severe in sub-Saharan Africa and Latin America, where the Catholic Church prevails. Unintended pregnancies also greatly contribute to the rapid population growth currently being witnessed by humanity. As such, unintended pregnancies lead to severe environmental consequences (environmental degradation, resource depletion, species extinction, climate change, etc.). Unintended pregnancies are highly preventable if women are well-informed about family planning methods and if they are free to choose a contraceptive method based on their personal opinion, expectations, contraindications, and more. This merely underlies the important fact that voluntary family planning is fundamental to human dignity and critical for women’s health as well as the health of the planet. For the aforementioned reasons, it is necessary to openly discuss the healthcare and environmental implications of the Church’s ban on modern contraception, and bring the Church’s representatives to acknowledgement of women’s autonomy to freely choose their preferable contraceptive method. "

REGARDING AMORIS LAETITIA: ITS LANGUAGE, ITS RECEPTION, SOME CHALLENGES, AND AGNOSTICISM OF SOME OF THE HIERARCHY

Five years after its promulgation, the apostolic exhortation Amoris Laetitia is continuing to shape the church by reforming its pastoral ministry in particular, its work in marriage and family life. This essay looks at the key contents of the lengthy document by considering the rich language it uses as well as the varied imaginative modes of reception by bishops, theologians, and lay leaders. It investigates a sustained criticism that argues for further reform, though in line with the basic arguments of Amoris Laetitia. It notes, nonetheless, that in the United States some of the episcopacy display an indifference to the magisterial teaching and concludes suggesting that that indifference needs to be investigated.

Amor coniugalis e matrimonio canonico

The innovation introduced by Vatican Council II about the research on marriage led great changes in the 1983 edition of the Canon Law of the Catholic Church. The former 1917 Canon Law the purpose and the essence of marriage lacked well-defined boundaries; indeed, the two concepts were often confused. Marriage was only viewed as a contract with a purpose. The personalistic vision developed by the Vatican Council introduced a new conception of the essence of marriage. Marital love became the centre of married life while the path of the spouses in married life is seen as a spiritual and factual growth in love. In full compliance with the conciliar teaching, the post synodal Apostolic Exhortation Amoris Laetitia of Pope Francis confers to “elementum amoris” a historical connotation, a present and a future in the growth of family and matrimonial life. Marriage becomes fulfilment of God’s plan for man.

Katekese Keluarga Kristiani di Paroki-Paroki Daerah dalam Terang Seruan Apostolik Amoris Laetitia

Christian families are called to participate in the missions of the Church. One of the missions is the proclamation of Christian faith and the propagation of moral values. Christian families’ participation in the proclamation process can be carried out through family catechesis. Family members can do family catechesis in the light of Pope Francis’s apostolic exhortation Amoris Laetitia. The apostolic exhortation speaks, among other things, about the joy of love in the family. In the family catechesis, each member of the family is the subject of catechesis. The proclamation of Christian faith and the propagation of moral values in the family can use simple and contextual catechetical methods, especially among the parishes in rural area. This article explores the roles of family members, the themes for catechesis, and the methods of family catechesis to be used in rural area in Indonesia. A contextual catechesis is a form of catechesis that takes into account the experiences of the faithful as a source of family catechesis in relation to the Scripture. Family catechesis can also draw on cultural components, especially the local wisdoms which do not contradict the teachings of the Church, as part of the method of proclamation of the Christian faith and of propagation of moral values.

Studium i studia prawa kanonicznego w służbie reform papieża Franciszka

Reforma procesowa papieża Franciszka z roku 2015 oraz posynodalna adhortacja apostolska Amoris laetitia z roku 2016 zobowiązują do zgłębiania prawa kanonicznego przez różne podmioty, w szczególności dotyczy to biskupów diecezjalnych oraz proboszczów; tym bardziej, że papież Franciszek bardzo konkretnie obciążył poszczególnych biskupów diecezjalnych osobistą odpowiedzialnością za jej realizację. Stąd też problematyka studium oraz studiów prawa kanonicznego we współczesnym Kościele, również i w Polsce, staje się ważnym oraz pilnym zadaniem oraz odpowiedzią na ukierunkowania pontyfikatu papieża Franciszka, a także na wymogi współczesnego świata, w którym takie instytucje, jak małżeństwo i rodzina, muszą odnaleźć swoje właściwe miejsce, również dzięki konkretnemu nauczaniu oraz praktycznemu działaniu ze strony Kościoła.Współczesna reforma studiów prawa kanonicznego ma dopomóc nie tylko w podniesieniu ich poziomu nauczania, ale winna przyczynić się do zrozumienia reformy procesowej oraz innych współczesnych reform Kościoła, w szczególności w procesie poprawnej aplikacji nowych norm prawnych, aby zostały zminimalizowane pojedyncze błędy interpretacyjne. Podniesienie kultury prawnej w Kościele należy wiązać z troską o podniesienie dyscypliny oraz karności eklezjalnej.Rozpoczęta i kontynuowana z powodzeniem przez papieża Franciszka szeroka oraz wielowymiarowa reforma Kościoła wymaga dalszych konkretnych postanowień oraz jej rzeczywistej realizacji w poszczególnych Kościołach partykularnych. Wiąże się ona z przygotowaniem odpowiedniej liczby specjalistów, co wymaga postaw zaangażowania oraz czasu w celu realizacji praktycznych zadań.Przywołane fragmenty prawa papieskiego pozostają również jasnym odzwierciedleniem powszechnego rozumienia znaczącej roli nauczyciela akademickiego. Jak łatwo zauważyć, reformy zaproponowane przez papieża Franciszka są bardzo wymagające i domagają się bardzo konkretnych postaw oraz odpowiedzi.

La espiritualidad agustiniana de la vida conyugal

The article addresses the spirituality of marriage according to Saint Augustine and has three parts. In the first part, the context of the Roman family institution, in which the Christian vision of the family was born and matured, is presented. Secondly, the presentation of the Christian family in the time of Saint Augustine is made, highlighting the three heterodox currents of that time in relation to marriage, as well as the position of the Bishop of Hippo regarding the body. Subsequently, a presentation of the most significant texts of De Bono coniugali is made. Thirdly, some pastoral observations are presented, starting from the penitential practice of Saint Augustine in relation to the wounded families, to later make a comparison with the contents expressed by Pope Francis in the Apostolic Exhortation Amoris laetitia on the same topic.

Catholic or Utopian? Two Irreconcilable Views about Moral "Ideals" in Veritatis Splendor

Catholic or Utopian?Two Irreconcilable Views about Moral "Ideals" in Veritatis Splendor Christian Stephens The post-synodal apostolic exhortation Amoris Laetitia sparked criticism that some language used in chapter 8 could lead the reader to arrive at the view that the moral good, generally understood as at least requiring adherence to the commandments, is an ideal.1 While this essay was instigated by such concerns, it is not its goal to assess their veracity. Rather, this essay will show that there is a history of describing the moral good as an ideal in papal teaching since at least Leo XIII, but that these Popes at the same time flag an illegitimate use of the term "ideal" to describe the moral good. It will then be claimed that Saint John Paul II's encyclical Veritatis Splendor gives a sufficient outline of both the way in which the moral good can be referred to as an ideal, and the way in which it cannot. Finally, these two senses of "ideal" will be contrasted with each other, focusing especially on the capacity of the false understanding to rationalize sin. Magisterial Usage of "Ideal" Since at least the time of Pope Leo XIII, the popes have been using the word "ideal" in a positive sense to refer to what is desirable, normative, and [End Page 295] objectively fulfilling for Christians.2 These three properties (desirability, normativity, and objective fulfilment) can be taken to be properties of the moral good itself. In all the papal documents analyzed where the moral good is referred to as an ideal, even though the language may emphasize the desirability or difficulty of the good, it never implies a separation from what is normative for the individual. If the magisterium does wish to use "ideal" in a different sense, and one in which it is not referring to the true moral good, it is generally accompanied by an adjective such as "pagan,"3 "Communist,"4 "pseudo,"5 "earthly,"6 "simple,"7 "selfish,"8 "mere,"9 "abstract," or "false utopian."10 While references to a true or false sense of "ideal" are not uncommon in magisterial documents, there has been no attempt to define the distinctions and implications of the two senses of the term. Since Veritatis Splendor intentionally sets out to explore and state the foundations of the moral life, it is not surprising to find that we are provided with the tools to draw out this distinction between a legitimate and illegitimate description of the moral good as an ideal.11 While these are not defined in one place in the encyclical, one could suggest that the entire encyclical unpacks what are two irreconcilable views, each hinging on a particular description of the moral good as an ideal. These clashing views will be called the "Catholic" and the "utopian." The Catholic Sense of "Ideal" Commenting on Jesus's encounter with the rich young man, Saint John Paul II states that, "even though he has followed the moral ideal seriously [End Page 296] and generously from childhood, the rich young man knows that he is still far from the goal."12 I will be referring to this usage of "ideal" as the Catholic sense, and suggest that it is simply synonymous with the moral good itself. In that sentence one is able to exchange the word "ideal" for "good," "law," "rule," or "norm" and its meaning would be essentially the same. Therefore the following section will now attempt to present a synthesis of the notion of the good as found in Veritatis Splendor, intending it to be simultaneously an explanation of the Catholic sense of the word "ideal." By stating that "only God is good" (Mark 10:18), Jesus himself indicated to the rich young man that it is he who is "the absolute Good which attracts us and beckons us."13 It is the divine nature which is the source and model of the moral law and virtue.14 The goodness of the creature, whether it be in the order of nature, grace, or glory, is always a participation in the one, eternal, perfect goodness of God.15 These metaphysical roots of the good (or ideal) which Jesus...

Pojęcie czułości w rozumieniu papieża Franciszka na tle danych językowych

The paper, inspired by the apostolic exhortation Amorislaetitia (2016) by Pope Francis, is devoted to the notion of tenderness in the Polish language, as compared with its equivalents in other European languages, mentioned in the translations of Pope Francis’ exhortation: Italian tenerezza, French tendresse, English tenderness, German Zärtlichkeit, Russian nežnost’. Etymologies of these words, not only from the Romance languages, but also German and Russian names, are associated with the notions like gentleness and fragility, which refer to the attitude towards another person, expression of the feeling, as well as the gentle way of treating another person. In that respect, Polish differs from the other languages. The image of tenderness shaped by the Polish word czułość (etymologically connected with the verb czuć – tofeel) directs attention to the aspect of sensitivity and empathy with another person, focusing on the condition, situation in which the person finds himself/herself, as well as their needs. It is an important aspect, which is underestimated during the first reflection on this notion, as it is dominated by the meaning of expression of the feeling.

Relacja nauczania papieża Franciszka zawartego w adhortacji Amoris laetitia do dotychczasowego posoborowego Magisterium

The apostolic exhortation Amoris laetitia, issued by Pope Francis on April 8, 2016, is the fruit of as many as two synodal sessions. The great interest in the subject of these synods, not only in Church circles, resulted from the expectations of some for a change in the position of the Church's discipline in the admission of the divorced and remarried persons to Communion. The publication of the exhortation caused a lot of discussion among scientists and priests alike. The article is only an attempt to indicate the subject of these discussions. The statements of people regarding the relation of the teaching contained in Amoris laetitia to the current post-Conciliar Magisterium can be divided into those that express doubts about the texts of this document and those that read it in the key of the hermeneutics of continuity. The article attempts to show the most important directions of interpretation of the exhortation. The Pope did not intend the exhortation as a document containing general norms applicable in all cases. That is why he set the bishops of individual regions of the world to create guidelines for this exhortation that would be adequate to the traditions and calls of their region. The article describes some sample local documents. The discussion merely outlined in the article and the differences in the interpretation of the exhortation texts shown in it show the need for further study on it.

Preparation for Marriage and Family Life in Pope Francis’ Apostolic Exhortation Amoris Laetitia

REV. GRZEGORZ PYŹLAK – obtained his Habilitation in Theological Sciences. He is an Adjunct Professor in the Department of the Pastoral Care of Families at the John Paul II Catholic University of Lublin; a member of the Polish Association of Pastoral Theologians and the PosT-Netzwerks der mittel-und osteuropaeischen Pastoraltheologinnen und Pastoraltheologen; the author of two books; the co-editor of Polish textbooks on the pastoral care of families (2013) and of Catholic Family Ministry: The Scientific Reflection and the Practical Ministry of the Church (2018) in English, and the author of academic publications on the pastoral care of families.

Legalistyczna neutralizacja nauki o czynach wewnętrznie złych i absolutnych zakazach moralnych w adhortacji Amoris laetitia

Nauka o czynach wewnętrznie złych i absolutnych zakazach moralnych jest ewidentnie niewygodna dla rozwiązań duszpasterskich i dyscyplinarnych proponowanych w ósmym rozdziale adhortacji apostolskiej Amoris laetitia papieża Franciszka. Nauka ta jest jednak częścią moralnej doktryny Kościoła katolickiego, dlatego nie sposób jej zaprzeczyć bez wchodzenia w otwarty konflikt z doktryną. W związku z tym w artykule omówiono główne elementy strategii, która zdaje się być zastosowana w tekście adhortacji, aby zneutralizować i zrelatywizować tę tradycyjną naukę bez generowania jawnych sprzeczności z doktryną. Jeden z takich zabiegów strategicznych polega na odwołaniu się do tradycyjnej koncepcji okolicznościach łagodzących, które zmniejszają negatywną ocenę moralną czynu ludzkiego. Jednak ta koncepcja wydaje się być wykorzystana w tekście adhortacji, jako wyraz legalistycznego podejścia do moralności. Jedna z odmian legalizmu, która może być określona jako „laksystyczna”, służy jedynie pewnemu interpretowaniu norm moralnych, aby wybronić ludzi przed zarzutem ich naruszania. Taka postawa nie bierze pod uwagę wpływu ludzkich czynów na urzeczywistnianie prawdziwego dobra osoby ludzkiej, które jest celem moralności i racją istnienia norm. Tym samym legalizm nie pomaga ludziom osiągnąć celu, jakim jest spełnienie i szczęście, lecz wiedzie ich do szkodliwego minimalizmu moralnego. Inny sposób neutralizacji nauki o czynach wewnętrznie złych i absolutnych zakazach moralnych polega na legalistycznej reinterpretacji prawa stopniowości, o którym uczył Jan Paweł II. Aby dokonać tej reinterpretacji w tekście adhortacji zamieniono zobowiązującą normę nierozerwalności małżeństwa na ideał nierozerwalności, który ze swej natury jest nadobowiązkowy. Kolejnym strategicznym środkiem neutralizacji nauki o czynach wewnętrznie złych i bezwyjątkowych zakazach moralnych, który wydaje się być obecny w adhortacji, jest pewien sceptycyzm dotyczący możliwości zastosowania norm ogólnych do niektórych szczegółowych przypadków, które rzekomo mogą być do tego stopnia unikalne, że normy ogólne nie mogą ich objąć. W konsekwencji jednak taki sceptycyzm odmawia ludzkiemu rozumowi zdolności poznania moralnej istoty pewnych czynów ludzkich, a nawet sytuuje je poza dziedziną moralności. Na poparcie tego sceptycyzmu w tekście adhortacji posłużono się wyrwaną z kontekstu wypowiedzią św. Tomasza z Akwinu, pomijając zupełnie te fragmenty, gdzie Tomasz wyraźnie uczy o czynach bezwzględnie moralnie zakazanych, ze względu na ich obiektywny, wewnętrzny nieporządek. W końcu artykuł omawia koncepcję miłosierdzia, która została zubożona w adhortacji, aby najprawdopodobniej umożliwić legalistyczną neutralizację nauki o czynach wewnętrznie złych i absolutnych zakazach moralnych. W adhortacji bowiem miłosierdzie wydaje się być pozbawione statusu cnoty i sprowadzone do litości, która jest reakcją emocjonalną, bez związku z szerszym horyzontem obiektywnego dobra człowieka. W wyniku strategii, którą zadaje się stosować papież w adhortacji, usiłuje on wykazać spójność proponowanych przez siebie rozwiązań z doktryną. Jednak powołując się na różne elementy doktryny moralnej, wynajduje dla nich znaczenia wyraźnie odmienne od tych, jakie miały one dotychczas.

Oblubieńcza jedność Chrystusa i Kościoła a sakrament małżeństwa w adhortacji apostolskiej Amoris laetitia

Papież Franciszek w posynodalnej adhortacji apostolskiej Amoris Laetitia, poświęconej sakramentowi małżeństwa, odnosi się do oblubieńczego związku Chrystusa i Kościoła, cytując dokumenty Jana Pawła II, odnoszące się do tego tematu. Artykuł ukazuje spójność i aktualność biblijnej rzeczywistości oblubieńczej miłości Boskiego Oblubieńca, jako fundamentu sakramentu małżeństwa. Tekst artykułu ukazuje również korelację więzi oblubieńczej z Chrystusem Kościoła w całości jak również w osobie poszczególnego chrześcijanina oraz sakramentalnej więzi małżeńskiej.

Edukacja seksualna jako wychowanie do miłości. Niezmienne pryncypia i nowe wyzwania w świetle Amoris laetitia 259-290

Zagadnienie edukacji seksualnej wzbudza w przestrzeni publicznej żywe dyskusje i polemiki. W adhortacji Amoris laetitia papież Franciszek zachęca do pogłębionej refleksji nad tym zagadnieniem w świetle pryncypiów wychowawczych inspirowanych mądrością Ewangelii. Autor artykułu przypomina sformułowane przez papieża pryncypia afirmacji godności osoby oraz kształtowania odpowiedzialnej wolności dzięki uformowanemu sumieniu i sprawnościom moralnym, a także zasady powściągliwości i czystości. Są one niezbędne do tego, aby zmierzyć się z aktualnymi wyzwaniami edukacji, do których należą m. in. właściwa formacja moralna, problem banalizacji płciowości czy ideologia gender.