Edward Pentin at National Catholic Register has a fascinating article in which he contends that Evangelii Gaudium, published in the first year of the current pontificate, laid out a blue print for what was to come:
The association of the Holy Spirit with the changes laid out in Amoris Laetitia is foreshadowed in Evangelii Gaudium, when he says, quoting Pope St. John Paul II, that the Holy Spirit “can be said to possess an infinite creativity, proper to the divine mind, which knows how to loosen the knots of human affairs, even the most complex and inscrutable.”
He goes on to warn against being concerned “simply about falling into doctrinal error” and the need to remain “faithful to this light-filled path of life and wisdom.” For, he adds, “defenders of orthodoxy are sometimes accused of passivity, indulgence or culpable complicity regarding the intolerable situations of injustice and the political regimes which prolong them.”
Pope Francis’ famous wish for a Church “which is poor and for the poor” is mentioned in the document, as is his concern for migrants, for whom he, as the “pastor of a Church without frontiers,” is conscious of leading in a Church that “considers herself mother to all.” His concern for the environment in the face of a free market that has rejected God and ethics, a theme most clearly covered in his later encyclical Laudato Si (Care for Our Common Home), is touched upon when the Pope criticizes “the thirst for power and possessions” that “knows no limits,” so that “whatever is fragile, like the environment, is defenseless before the interests of a deified market, which become the only rule.”
He also articulates his four specific foundational principles to guide people and society: “Time is greater than space,” meaning to “work slowly but surely, without being obsessed with immediate results”; “unity prevails over conflict”; “realities are more important than ideas,” meaning a rejection of what he sees as false ideologies; and “the whole is greater than the part.” The provenance of these principles has been traced back to some controversial historical Argentine figures and to his preference for la teologia del pueblo (“theology of the people”) that was developed in 1967 and is similar to liberation theology.
The Pope also underlines the importance of dialogue, which he says is enriching, and writes that whenever we enter the “reality of other people’s lives” our lives “become wonderfully complicated.”
His frequent recourse to the Holy Spirit as underpinning his actions is clear in Paragraph 280, in which he says “there is no greater freedom than that of allowing oneself to be guided by the Holy Spirit, renouncing the attempt to plan and control everything to the last detail, and instead letting him enlighten, guide and direct us, leading us wherever he wills.
“The Holy Spirit knows well what is needed in every time and place. This is what it means to be mysteriously fruitful!”
In summary, Evangelii Gaudium prefigures much of what has been witnessed over these past five years in terms of the themes Pope Francis has chosen to prioritize. In particular, it shows his skeptical view of the Church’s law and doctrine, which he sees as restricting its evangelizing mission and curtailing the work of the Holy Spirit. In so doing, the Holy Father proposes an idealistic, even revolutionary vision of the Church and human society, one that increasing numbers of faithful see as problematic.
Go here to read the rest. One of the comments of PopeWatch in regard to Evangelii Gaudium at the time: