The National Catholic Register has His Eminence Raymond Card. Burke’s reaction to the Post-Synodal Apostolic Exhortation Amoris laetitia.
Here is a key bit with my emphases:
[T]he Holy Father is proposing what he personally believes is the will of Christ for His Church, but he does not intend to impose his point of view, nor to condemn those who insist on what he calls “a more rigorous pastoral care.” The personal, that is, non-magisterial, nature of the document is also evident in the fact that the references cited are principally the final report of the 2015 session of the Synod of Bishops, and the addresses and homilies of Pope Francis himself. There is no consistent effort to relate the text, in general, or these citations to the magisterium, the Fathers of the Church and other proven authors.
The Cardinal makes a point that everybody should pay attention to. I scratched around this in the post in which I raised the issue of the types of and weight of types of papal documents.
Card. Burke says in his piece wiht my emphases and comments:
The only key to the correct interpretation of Amoris Laetitia is the constant teaching of the Church and her discipline that safeguards and fosters this teaching. Pope Francis makes clear, from the beginning, that the post-synodal apostolic exhortation [NOTA BENE] is not an act of the magisterium (No. 3). [!] The very form of the document confirms the same. [It is a Post-Synodal Exhortation, and therefore it seems to be more closely aligned with the Synod than the Pope’s Ordinary Magisterium.] It is written as a reflection of the Holy Father on the work of the last two sessions of the Synod of Bishops.
Okay… let’s go see Amoris laetitia 3 with my usual:
3. Since “time is greater than space”, [I think that that means that there isn’t room in one document to solve problems. Otherwise… I have no idea what that means.] I would  make it clear that not all discussions of doctrinal, moral or pastoral issues need to be settled by  interventions of the magisterium. Unity of teaching and practice is certainly necessary in the Church, but this does not preclude various ways of interpreting some aspects of that teaching or drawing certain consequences from it. This will always be the case as the Spirit guides us towards the entire truth (cf. Jn 16:13), until he leads us fully into the mystery of Christ and enables us to see all things as he does. Each country or region, moreover, can seek solutions better suited to its culture and sensitive to its traditions and local needs. For “cultures are in fact quite diverse and every general principle… needs to be inculturated, if it is to be respected and applied”.
So… “I would make it clear that not all discussions of doctrinal, moral or pastoral issues need to be settled by interventions of the magisterium”.
Otherwise… “Pay attention. There are problems that need to be dealt with, but I’ll deal with these problems in a non-magisterial way, namely, in this Post-Synodal Exhortation, which isn’t part of my Ordinary Magisterium.”
Another important bit containing the $64 Question:
How then is the document to be received? First of all, it should be received with the profound respect owed to the Roman Pontiff as the Vicar of Christ, in the words of the Second Vatican Ecumenical Council: “the perpetual and visible source and foundation of the unity of both the Bishops and of the whole company of the faithful” (Lumen Gentium, 23). [NB]Certain commentators confuse such respect with a supposed obligation to “believe with divine and Catholic faith” (Canon 750, § 1) everything contained in the document. [Remember: The Cardinal’s position is, and I think we have to take him as an expert on these matters, that the Post-Synodal Exhortation is not an act of Francis’ Ordinary Magisterium.] But the Catholic Church, while insisting on the respect owed to the Petrine Office as instituted by Our Lord Himself, has never held that every utterance of the Successor of St. Peter should be received as part of her infallible magisterium. [So, we can take it or leave it. Also, the document has only the strength that its arguments have and its consistency with the Church’s doctrine (and discipline which safeguards it) as officially promulgated. If what the Pope writes for the Synod (because this document is aligned to the Synod as part of its Acta) as a private person (rather than in his role as the Church’s highest and official teacher on faith and morals), doesn’t harmonize with what is officially taught and the law that is officially promulgated, we can nod respectfully at it and set it aside without additional comment.]
The Church has historically been sensitive to the erroneous tendency to interpret every word of the pope as binding in conscience, which, of course, is absurd. [Right!] According to a traditional understanding, the pope has two bodies, [interesting!] the body which is his as an individual member of the faithful and is subject to mortality, and the body which is his as Vicar of Christ on earth which, according to Our Lord’s promise, endures until His return in glory. The first body is his mortal body; the second body is the divine institution of the office of St. Peter and his successors. [This is why the Pope’s trappings of office ARE IMPORTANT. And the Cardinal makes this point.] The liturgical rites and the vesture surrounding the papacy underline the distinction, so that a personal reflection of the Pope, while received with the respect owed to his person, is not confused with the binding faith owed to the exercise of the magisterium.
Another key to interpreting Amoris laetitia and then, especially in the case of priests and bishops, speaking about it in public:
With the publication of Amoris Laetitia, the task of pastors and other teachers of the faith is to present it within the context of the Church’s teaching and discipline, so that it serves to build up the Body of Christ in its first cell of life, which is marriage and the family. In other words, the post-synodal apostolic exhortation can only be correctly interpreted, as a non-magisterial document, using the key of the Magisterium as it is described in the Catechism of the Catholic Church (85-87). [Again… it’s not a document of the Pope’s Magisterium and it is only as strong as its harmony with the Magisterium.]
The Church’s official doctrine, in fact, provides the irreplaceable interpretative key to the post-synodal apostolic exhortation, so that it may truly serve the good of all the faithful, uniting them ever more closely to Christ Who alone is our salvation.
Be sure to read the whole of the Cardinal’s piece, but I wanted to underscore a few important points.