反思教宗方济各对教会的愿景
十多年了, 教皇弗朗西斯一直领导着罗马天主教会, emphasizing collegiality in ecclesial governance and focusing global priorities on the poor, 被边缘化的, 还有环境. His vision for the Church—and the reluctance by many 天主教徒 in the United States to engage with it—are explored in a new book co-edited by 电子游戏软件 Joseph Professor in Catholic Theology 克里斯汀嘿.
教宗方济各的道德愿景: Expanding the US Reception of the First Jesuit Pope (乔治敦大学出版社), 由BC校友康纳·凯利共同编辑, 马奎特大学的副教授, 汇集了领先的U.S. Catholic theologians and theological ethicists to reflect on 教皇弗朗西斯’s implicit approach to moral theology, evaluating his teachings and actions to characterize his moral vision and explain how this vision should apply to a range of contemporary issues. 这本书的特约作者, 他们中的大多数都隶属于电子游戏软件, also explore the Ignatian influences shaping Francis’s pontificate.
Heyer and Kelly say there is an under-appreciation of 教皇弗朗西斯 in the U.S. driven primarily by two factors, one scholarly and the other related to content.
Joseph Professor in Catholic Theology 克里斯汀嘿 is co-editor of '教宗方济各的道德愿景.'
“In the field of Catholic moral theology and theological ethics, 教皇方济各的愿景生根发芽的速度较慢，因为, unlike his two predecessors [Pope Benedict XVI and Pope John Paull II], 弗朗西斯不是一个系统的思想家,海尔说。. “His approach is not to offer careful maxims but to respond with pastoral urgency. 为了抓住他的道德观, 我们不仅要看他的官方教义, 还有他的布道, 地址, 手势, 以及参与世界教会的模式. We needed to ‘reverse engineer’ the implications of these ample modes of witness in order to distill their implications precisely in terms of moral theology.”
Another contributing factor to the lack of reception to Francis’s message in the U.S.—both among bishops and the faithful in the pews—is that the pontiff’s words and actions are often at odds with American culture, 说嘿. “美国文化中有很深的个人主义, and 教皇弗朗西斯 is really lifting up solidarity and a culture of encounter. 类似的, 他的教导反对一次性文化, 资本主义批判, and his prophetic statements about the environment are at odds with our comfort with consumerism. There is resistance because his message goes against the grain.”
在第一部分 教宗方济各的道德愿景, the foundations of the pope’s moral vision are examined by Kelly and contributing authors Monan Professor of Theology Lisa Sowle Cahill; Canisius Professor of Theology and Vice Provost James F. 基南,年代.J.; and BC alumni Elyse Raby of Santa Clara University, M.T. Merrimack学院的Dávila和南卡罗来纳州的Thomas Massaro.J.福特汉姆大学(Fordham University)教授.
Part II looks at the application of Francis’s moral vision across various topics. Heyer 地址 migration, while her Theology Department colleague Walsh Professor Andrea Vicini, S.J.他专注于生物伦理学. 不列颠哥伦比亚省克雷顿大学的校友Daniel DiLeo, 伊曼纽尔学院的劳里·约翰斯顿说, 冈萨加大学的梅根·麦凯布说, and Maureen O’Connell of La Salle University examine ecological ethics, 和平伦理, 性别与女权主义, 和种族主义, 分别. 福特汉姆大学教授Rev. 布莱恩Massingale, 詹姆斯和南希·巴克曼应用基督教伦理学主席, 解决LGBTQ问题和道德问题.
的根源 教宗方济各的道德愿景 go back to an October 2022 电子游戏软件 conference on “The Moral Theology of 教皇弗朗西斯.” Funded by the Institute for the Liberal Arts and the Jesuit Institute, 会议主持了一个公众小组讨论，卡希尔, Fr. 基南，凯利和Fr. Massingale talked about the impact of Francis’s papacy and implications for the field of ethics and moral theology, 挑战, 机会, 以及未来会发生什么.
会议的第二部分是非公开的, all-day workshop where the contributing authors shared research on the impact of 教皇弗朗西斯’s approach to moral theology on their particular subject area. All the participants read each other’s book chapter drafts and each was assigned a respondent. This collaborative approach, 说嘿, is what led to a very cohesive published volume. It also led the co-editors to change the title of the book from moral theology to moral vision. “The final product exceeds the scope of moral theology; there are implications for ministry, 把权力, 对于synodality.”
“美国文化中有很深的个人主义, and 教皇弗朗西斯 is really lifting up solidarity and a culture of encounter. 类似的, 他的教导反对一次性文化, 资本主义批判, and his prophetic statements about the environment are at odds with our comfort with consumerism. There is resistance because his message goes against the grain.”
Across the chapters, certain signposts in Francis’s papacy and vision emerged, noted Heyer. His commitment to discernment and to the importance of “heart over head” are evident in Francis’s teaching and shape what he has to say. Added Heyer: “My chapter on migration, for example, takes this up in detail. 这不仅仅是结构和政策的问题, but ideologies and attitudes and how fear and xenophobia really shape our thinking and our action.
“Francis is attentive to unjust policies and how harmful attitudes foster social injustice across a range of issues, such as the way in which they prevent us from hearing the cry of the Earth or the cry of the poor. He’s not only looking at individual wrong action or virtue and vice, 但更多的是结构性缺陷, which is a different approach from what Catholic theologians have seen in the past.”
Francis is comfortable with ambiguity and descending into the messy realities of life, 根据海尔的说法. “He’s really attentive to the gap between norm and ability to embody that norm and the danger in using rules or laws as stones to throw at people’s lives. 有时这会让人失望, but it allows for a real engaging of new questions with honesty.”
The book has drawn early interest from scholars and theologians, and was the topic of a panel at the annual meeting of the Catholic Theological Society of America held over the summer. 海耶和凯利设想教授们使用 教宗方济各的道德愿景 在课程中.
“我们试图展示这对美国来说意味着什么.S. 天主教徒, 无论是上帝的子民还是象牙塔里的学者, to reshape our way of being a Church in light of Francis’s leadership and embrace a Church comfortable with ambivalence, 以怜悯和倾听为中心, 关注穷人.”