Showing posts with label Amoris Laetitia. Show all posts
Showing posts with label Amoris Laetitia. Show all posts

Friday, June 10, 2016

Cardinal Müller Describes Main Adviser of Pope Francis as "Heretical"

(Rome) In recent interview with the Herder Korrespondenz Cardinal Gerhard Müller, Prefect of the CDF, described the closest adviser of Pope Francis as "heretical".
In the June issue of Herder Korrespondenz (issue 6/2006) reaffirmed the Cardinal Prefect, that "no one" should relativize the doctrine of the papacy as a divine institution, for that would mean, wanting to "correct God." Some time ago, there was someone who was presented by "certain media" as one of the "closest advisers" of the Pope, the Cardinal said. This consultant has opined that there would be no problem in transferring the seat of the Pope to Medellin in Colombia or elsewhere, and the various Curia offices could be shared among the various local Churches. This, says Cardinal Müller, is fundamentally wrong and "even heretical". On this subject, it is sufficient to read the Dogmatic Constitution "Lumen Gentium" of Vatican II in order to identify the ecclesiological nonsense of such mind games. "The seat of the pope is Peter's in Rome."
The cardinal added that it is the express commission of St. Peter, to lead the whole Church as her supreme pastor. This commission was transferred to the Church of Rome and its bishop by Peter. This is not just an organizational question. The general aim was to preserve God-given unity. This also applied to the task of the high clergy of the Roman church, the cardinals who assist the Pope in the exercise of his primacy.

Victor Manuel Fernández: Chief consultant and ghostwriter of the Pope


Cardinal Müller, interview the Herder Korrespondencz

With the Prefect in his allusion "aimed his sights," said the Vatican expert Sandro Magister, it is not hard to see: it is the Titular Archbishop Victor Manuel Fernández , the Rector of the Catholic University of Argentina .
Fernández was already the preferred speech writer  of the then Archbishop Jorge Mario Bergoglio in Buenos Aires. Fernández was then, and still is, the confidence theologian and the ghostwriter of the Archbishop, and now,  the papal documents of Evangelii gaudium to Amoris laetitia . In the particularly controversial Apostolic Exhortation can be found verbatim, whole passages from [crap] essays  Fernández published ten years ago.
Cardinal Müller did not call the Pope's advisers by name. But what he said is unambiguous. Likewise, the word, which the Faith Prefect leveled: "heretic".
The Cardinal had in view an interview of Fernández in Corriere della Sera of 10 May 2015 where the speechwriter of the Pope explained, "the Vatican curia is not an essential structure. The pope could live outside of Rome, have a dicastery in Rome and another in Bogotá, and to connect, for example, by videoconference with liturgy experts in Germany. That which is around the Pope, in the theological sense, is the college of bishops to serve the people. [...] Even the Cardinals could disappear in the sense that they are not essential."

Fernández's attack against Cardinal Müller

Fernández attacked the Faith Prefect even directly because of this in a March 29, 2015 in La Croix , the daily newspaper of the French Bishops' Conference where he had said in the published interview, the pontificate of Pope Francis was essentially a "pastoral" pontificate, making it the object of the CDF was to "restructure theologically" this pontificate.
"Papa's favorite grumbles," Jürgen Erbacher wrote for ZDF  Fernández's reply:
"I have read that some say that the Roman Curia is an essential part of the mission of the Church, or that a Prefect of the Vatican is the safe compass which preserves the Church from falling into a Light-thinking; or that this prefect ensures the unity of the faith and the Pope guarantees a serious theology. But for Catholics who read the gospel, knowing that Christ has assured the pope and all of the bishops  as a guide and a special enlightenment, but not a prefect or other structure. When you hear say such things, it seems almost as if the Pope is one of their representatives, or one who has come to interfere, and must be controlled."
More than a  year has passed since the Argentine aimed his arrows  against the Prefect. Arrows that do not need for the Pope to have approved  them but which have not bothered him since Fernández is still the chief advisor at Francis' side.

Fernández in his sights, but did he mean the Pope?

The conflict between Pope and CDF is heating up more and more, and with each new document with   ambiguous formulations which Pope Francis  publishes with the active help of his Argentine prompter, Cardinal Müller seems to be more irritated.
With his criticism in Herder Korrespondenz the cardinal prefect strikes close to the Pope according to the Interpretation mess of Amoris laetitia. So close that he has accused the pope's closest staff member as a "heretic."  It's a verdict that is meant for Fernández, but also radiates to the Pope, because of a "theologian of little brilliance" (Sandro Magister) in Argentina would hardly draw the attention of a Prefect of the Congregation.
The German cardinal is a clever man. He knows that his frontal attack against the right hand of the Pope, will bring his reputation with Francis to the point of freezing. A "risk",  Cardinal Müller obviously approvingly obviously takes into account. He knows that Francis has in fact sidelined, the CDF and cares precious little about the work of this curial authority and its documents. Just as he had been in June 2013 when recommended to the Bureau of progressive confederation of Latin American and Caribbean religious.

Redefining the understanding of the office of the Prefect of Faith?

Cardinal Müller seems to work on a new definition of his role as head of the CDF. As mere collaborator of the Pope, he can hardly make a difference. The pope made ​​him  to know only a few days ago , when he hinted that the authentic interpretation of Amoris laetitia was not about Müller's grueling effort, to somehow bring the controversial papal Fernandezian theses in  harmony with the ecclesial tradition, but the interpretation of  Vienna's [evil] Archbishop, Cardinal Christoph Schönborn.
Cardinal Müller will have to understand his role in serving the Vicar of Christ on earth  as Prefect,  regardless of the current incumbent's understanding and exercise of that office. He may not really "theological structure" this pontificate, but he may strengthen the faith of 1.3 billion Catholics. And eventually this pontificate will also end.
Text: Giuseppe Nardi
Image: MiL / Herder correspondence (Screenshot)
Trans: Tancred vekron99@hotmail.com
AMDG

Thursday, June 9, 2016

Broadcaster for Italian Bishops' Conference Advertise for Aberrosexuality -- Orgies in Rome Seminaries

TV2000, the Broadcaster of the Catholic Bishops (the photo
is from a broadcast of June 6th)
(Rome) A scandal beyond compare took place on June 6 at TV2000, the television station of the Italian Bishops' Conference CEI.  During the broadcast "Il diario di Papa Francesco" (The Diary of Pope Francis) a "Christian LGBT" appeared as a guest. The inappropriate label, which wants to suggest  a reconciliation of Christianity and homosexuality, was used for the first time in early May in  Avvenire, the daily newspaper of the Italian Bishops' Conference. "The concept of choice is as incorrect as if the newspaper of the bishops were written by Christian abortionists'" said Nuova Bussola Quotidiana (NBQ). "The concept of choice is an indicator of the great doctrinal and existential confusion in the Church."

TV2000 promotes homosexuality and refers to "Amoris laetitia"


Three self-proclaimed Catholics of the group "Ponti sospesi" (Suspension Bridges) were invited into the studio. The group includes homosexuals who claim to be Christian, but want to live in open contradiction to the Christian faith. It's a contradiction that some Church circles obviously want to overcome by changing the Doctrine of the Faith. The group works closely with several of the "historic" Protestant churches in Italy, like the Evangelical Lutheran Church and the Waldensians (Calvinists).
The figure responsible for the media of the Italian Episcopal Conference (CEI) is none other than Bishop Nunzio Galatino, the Secretary-General appointed by Pope Francis to CEI and close confidant of the Pope. The "Christian LGBT" not only feels attracted to persons of the same sex, but are practicing homosexuals and make the claim that the Church has to adapt their lifestyle, since "Love is Love".

"God does everything" - embezzlement of Church teaching

Among the guests were also a nun were without religious habit and a priest, both "convinced" of the fact that God, "because he loves us", accepts  all that people do. In this blithe manner,  homosexuality was declared "acceptable" on the television channel of the Catholic bishops of Italy  in just 20 minutes. The change in direction of 180 degrees was justified by the Apostolic Letter Amoris laetitia of Pope Francis.  For this purpose, paragraph 250 was quoted as saying: "to ensssure a respectful assistance, so that those who show homosexual tendency can get the necessary help in order to understand the will of God in their lives and to fulfill it completely."
Not a word of the Church's teaching was  mentioned, what is the will of God when it comes to homosexuality, which is referred to in Scripture as "blatant sin." Some theologians go so far as to say that because of the choice of words of Scripture  that it is the worse among the deadly sins in God's eyes, because it is a direct attack against the divine order that God's nature is based.

Colleen Bayer defends Catholic doctrine and criticized Cardinal Schönborn


Colleen Bayer with Cardinal Burke

While the television station of the bishops courted homosexuality, embezzling Church doctrine to accomplish this, and the resulting darkening existential drama, there rose simultaneously in Rome a courageous voice in defense of  doctrine, which is entrusted to the Church by revelation and taught by it for 2000 years, Colleen Bayer, Chair of Family Life International from New Zealand said in a lecture at the same  time on June 6, which is used as video recording on the Internet, some episodes that have to do with the gender ideology and homosexuality.
Bayer began with a critique of Vienna's Archbishop Cardinal Christoph Schönborn, who presented Amoris laetitia presented on April 8, to the world public. This had been a "huge mistake" of Cardinal, to speak of "positive elements" in the context of homosexuality. This erroneous view had been aired by the Cardinal already in an interview with the Jesuit magazine Civilta Cattolic in 2015 when he said: "It is not for the Church to look in the bedroom in the first place, but in the dining room." Such arbitrary and unrealistic statements were "rubbish , pure trash," said Bayer. "A priest friend of ours lost his life because of what happened in the bedroom. Please pray for his soul."

Existential Drama - gay orgies among Roman seminarians

The woman then told the story of a young Anglican who converted to Catholicism in Rome entered a seminary after he told his superiors about his concerns and efforts, what his interpersonal relationships were, and that he was concerned because he felt attracted to men. Nevertheless, he was ordained a priest and sent to New Zealand five years of the priesthood where he was unable to overcome his mental turmoil and his desires.
At that time, the priest learned of  the Bayer couple, confided in them and asked for their help.
"He told us, 'You do not know what we have done in Rome on Friday night. We met ... ', and they did do what homosexuals do. "On this occasion," he revealed to us the Roman parties on Friday evening with other seminarians "who" ended in homosexual orgies."
At this moment you have the revelation "almost a broken heart," said Bayer. "Until then, I thought that we all worship God in the Church under the dome of Rome, and a trip to Rome is a journey home. To learn that such things happen in the seminaries of this city ... "
The young, desperate priest revealed "the devastation, the dirt and things that have happened that are terrible ..." Bayer then inquired of those responsible who take such psychically torn people into the seminaries, and described the fears of the young convert and Priest of the inner contradiction of his life which eventually led to suicide.
"How in God's name could such a thing happen under the dome of Rome? So how can a Cardinal of Rome maintain something like this?"
People with a homosexual inclination have an identity problem, which could be an existential drama for them. They must be helped to find their identity. They should not be encouraged to fall into a perversity.

Existential Drama - Violent lesbian relationship

Bayer reported then about a pregnant girl who was abused by  her feminist, pro-abortion "fiance". The sexual relationship between the two women had been violent and possessive: "When I saw the body of Jackie,  my heart wept. She was covered with scars and fresh cuts and other injuries. Terrible violence was done to her in her life in a terrible manner." That was not done independently of the sex of the partner.
Bayer came to the conclusion that the doctrine entrusted by Christ to the Church that warns against homosexuality and  rejects this, is more human, honest and compassionate than any arbitrary, ideological or some stirred up worldly sauce, which is passed off as an alleged "love of God."  It is enough to read Luca Di Tolve, who after his conversion and a Christian psychotherapy, finally found his true destination in love for a woman.
In his book "I was gay. I Found Myself in Medjugorje",   Di Tolve  described the compulsive drive for satisfaction, but unfulfilling nature of homosexual relationships, the drifting into despair: "The deep motivation that drives  homosexual behavior is always the same: the search for the male traits, which can not be expressed in one's self. "His own sex could not unfold properly in himself for some reason.. Homosexuals, therefore, have a broken nature. "A man and a woman seen in the difference  how much they complement each other to form the foundation of a family, a whole. Two men or two women can never reach this supplement and perfection. A mature man and a mature woman do not remain at the level of a mere impulse for satisfaction like immature teenagers who don't grow up. 

Christ and the Church Denounce Every Lie, to combat delusions

"Therefore," said Di Tolve, "I could never find peace in sex with men." He found the strength to seek a way out, and went in search of masculinity in itself, rather than seek his own in other ,"So I found my identity. With my identity and therefore with myself at peace, I was able to leave homosexuality behind me and I finally engage in the opposite sex and got to know my wife."
"Christ and the Church have a great heart's desire," says Bayer, "that every lie, the delusions, are fought with courage and strength."
It seems that the current penetration of homosexuality in the Church, has penetrated through fifth columns and weak resistance, has shown to be true what the Blessed Mother said in 1995 in Civitavecchia, where a statue of Mary cries blood. The phenomenon is maintained by the competent Bishop Girolamo Grillo for real. An official decision by the Catholic Church is still outstanding. The Mother of God had said at the time:
"My children, the darkness of Satan has darkened the world and also darkens the Church of God. In Rome, the darkness sets more and more about the rock that  my son Jesus left to build up his children, to educate and to grow spiritually. "
Given the apostasy, says Bayer, "one has to be conscious of the claws of Satan and seek God's hands and hold them" so that God "can us lead out of the swamp" by "men and women of God" and by "orthodoxy".
Text: Giuseppe Nardi
Image: TV2000 (Screenshot)
Trans:  Tancred vekron99@hotmail.com
Link to Katholisches...
AMDG

Thursday, May 19, 2016

Pope Francis and His Revolutionary Language



Pope Francis' "Revolutionary Language"
(Rome) The historian and well-known Catholic intellectual Roberto de Mattei published a column yesterday in the Rome newspaper Il Tempo (18th May), about the "revolutionary language" of Pope Francis.

The revolutionary language of Pope Francis

by Roberto de Mattei

In the Church's history there have been many "reformist" popes, but Pope Bergoglio seems to belong to a different category, which has been alien under the Roman popes to date, that of the "revolutionary".

The reformers of the past aimed to restore the doctrine and the discipline to its purity and original integrity, which is why they can be referred to from this point as "traditionalists". Such popes were Pius IX. and Pius X.

The revolutionaries, however, are those who want to make a break between past and present, by locating the achievable ideal in a utopian future.

The breach of Pope Francis with the past takes place more in language than on the doctrinal level. However, the language has a greater power to change than the idea that it represents in the media age. It is no accident that Cardinal Schönborn was called to launch the Papal Letter Amoris laetitia at the press conference in Rome as "a linguistic event".

The decision for a particular "house style", which is expressed through words, gestures and omissions, requires a certain mindset and implicitly offers new doctrine. The claim, however, carries out a linguistic revolution, from which one denies that it is also a doctrinal revolution, which inevitably leads to confusion. However, the confusion, the disorientation and a certain schizophrenia seem to be the distinctive cipher of the current pontificate.

Recent examples of the confusion surround the concept of poverty. The poverty of the Gospel is confused with that of the socialist-communist ideologies.

The former is a state of perfection, which arises from the conscious decision of the individual. The second is a social state which is imposed as a mandate from above.

In addition, if the men of the Church and Catholics should live generally on a personal level in the spirit of poverty, in the sense that they should not depend on earthly goods, that does not mean that the Church should be as poor as an institution founded by Christ, but have all the necessary material resources to carry outn its mission.

To rob the Church of this means depriving it of the means, to amputate and weaken its action in the world. From the point of this poverty mongering, Pope Bergoglio puts the Church in danger by taking away its vitality, to change it in order to immerse it in the process of secularization that has been dissolving what the Church once was in the Christian West.

* Roberto de Mattei , historian, father of five children, Professor of Modern History and History of Christianity at the European University of Rome, President of Lepanto Foundation, author of numerous books, most recently appeared: Vicario di Cristo. Il primato di Pietro tra normalità ed eccezione (Vicar of Christ, the Primacy of Peter Between Normality and Exception.), Verona 2013; in German translatio: The Second Vatican Council - A Previously Unwritten History, Ruppichteroth 2011. The intertitles are from the editors.

Translation: Giuseppe Nardi Image: Corrispondenza Romana Trans: Tancred vekron99@hotmail.com Link to Katholishes... AMDG

Wednesday, May 11, 2016

Magister: It's Like Humanae Vitae With the Sides Reversed

In a monumental discourse in Spain, the prefect of the doctrine of the faith leads the post-synodal exhortation back to the course of the Church’s previous discipline. Too late. Because Francis has already written it so as to imply the opposite
Link to chiesa...

Monday, May 9, 2016

Archbishop Bruno Forte Reveals the Trickery of "Amoris Laetitia"

Archbishop Forte Implementing 
(Rome) The Special Secretary of the double-Synod of Bishops on the family of 2014 and 2015, Archbishop Bruno Forte, reveals the background detail about Amoris Laetitia and the "Jesuit" mentality of the Pope. The Archbishop, who is counted among the Pope's confidants, the Apostolic Exhortation was Amoris Laetitia,  provides a better understanding of its actual intention.
Archbishop Forte has presented Amoris Laetitia in his diocese of Chieti-Vasto in Abruzzo, Italy. For this the archdiocese was invited to the Teatro Rossetti of Vasto. The presentation  followed, according to the Vatican recommendations to all diocesan bishops. In attendance was the Head of the Family Pastoral Department of the Diocese, Don Nicola Del Bianco, a married couple and the Archbishop, as the issue was reported by Vasto Zonalocale.it.

The Message of Amoris Laetitia : "Do not judge"

Archbishop Forte spoke at length about the "crisis of the family", whose causes he accounted for the "lack of work, housing problems, migratory phenomena and physical and human misery". Pope Francis did address this  with the Apostolic Letter Amoris Laetitia. Its message: "Do not judge, but look upon all with the look of mercy, but without sacrificing the truth of God. It's easy to say, this family has failed ', but hard to help, so they do not fail." No one should "feel excluded from the Church."
Amoris Laetitia proclaima "no new doctrine, but a compassionate use of the old wine ', which - as we know - is always the best," says Monsignor Forte.
This would naturally have "practical" implications in the area of ​​"direct"  paths set for  "pastoral and ecclesial communion". In this context, Archbishop Forte revealed previously unknown details of the Synod of Bishops and its "impact."

"Typical of a Jesuit:" Therefore, we do not talk directly about it ... "



Archbishop Forte in Teatro Rossetti

Specifically, the archbishop recounted an episode in which Pope Francis said to him:
"If we explicitly speak of communion for remarried divorcees, who knows what they are then going to get, a casino [commotion]? We therefore do not talk directly about it. Make it so that the premises are given, which get the conclusions I prefer. "
This was "typical of a Jesuit", as Archbishop Forte jokingly added, and praised the "wisdom" of the Pope's  statement  that it was allowed to reach Amoris Laetitia.

"A Fraud"

Msgr. Forte had revealed "a fraud" on the other hand, said Secretum meum mihi . Archbishop Forte was already  one of the "leading anti-Catholic voices" at the Synod. He wrote the controversial interim report of the Synod of Bishops in 2014 favorable to homosexuality.
Archbishop Forte has with his revelation, "given an insight into the mentality of the Pope."  The question of whether remarried divorcees may receive Communion was made ​​with the Pope's approval of Cardinal Walter Kasper in February 2014 when the actual topic of the Synod of Bishops was decided. Archbishop Forte has now revealed the tactics, not to speak, because of internal church opposition to the weakening of the marriage sacrament, of the admission to communion, but to implement it in practice. That is not only "anti-Catholic" in fact, but also a "fraud", said Secretum meum mihi .
The video released on Youtube of the presentation by Archbishop Forte has now been removed.
Text: Giuseppe Nardi
Image: zonalocale.it (Screenshot)
Trans: Tancred vekron99@hotmail.com
AMDG

Saturday, May 7, 2016

"An Interpretation of Amoris Laetitia From Tradition is Not Possible"-- Interview With Abbé Claude Barthe by Roberto de Mattei

Abbé Claude Barthe: Chapter VIII of Amoris Laetitia is incompatible
with the Church's tradition  
(Rome) The French priest Abbe Claude Barthe was one of the first people already on 8 April, the date of its publication, to take a position on the Apostolic Letter, Amoris Laetitia. The theologian has written many books, among others, La messe, une forêt de symboles (The Mass, a Forest of Symbols), Les romanciers et le catholicisme (The novelists and catholicity) and Penser l'oecuménisme autrement (Ecumenism Thinks Differently ). The historian and Catholic thinker, Roberto de Mattei conducted an interview for Corrispondenza Romana with Abbé Barthe to deepen the analysis.

Prof. de Mattei: it is very interesting for us to give Abbé Barthe the floor because you in your response to Amoris Laetitia  were not, as others had initially tried in the first moment, to read the Apostolic Letter on the basis of a traditional framework, and we share your reading.
Abbe Claude Barthe: I can not see how one could interpret  Chapter VIII of the letter within the meaning of the traditional doctrine, honestly. It would mean doing violence to the text  and not respecting the intent of the editors who want to introduce a new element: "Therefore, it is no longer possible to say ..." (AL, 301).
Prof. de Mattei: And yet, what is said in the Apostolic Exhortation that is not so new.

Abbe Claude Barthe: You're right, it is not new on the part of theological protest movements. Since the Council, under Paul VI. and John Paul II., there was a great undertaking primarily of protest theologians to attack Humanae Vitae with the help of books, "explanations" of theologians and congresses.  At the same time the demand of Communion for "remarried" divorced (and also homosexuals as couples and  cohabitants), I would say, played a symbolic role. One must know that it has long been the practice of many priests in France, Germany, Switzerland and many other places to allow "remarried" divorcees to communion, and to give them absolution when they want it.
The most common support for this demand came through a pastoral letter of 1 July 1993 of the Upper Rhine Bishops Saier, Lehmann and Kasper, entitled: "For pastoral care of people from broken marriages, divorced and remarried divorcees." It was about "respect for a decision of conscience."  It contained exactly, among other things, the arrangements of the current Apostolic Exhortation: in theory there would be no general admission to Communion, but the exercise of an examination with the priest to see whether the new partners "are authorized by their own conscience, to approach the table of the Logos." In France, some bishops (Cambrai, Nancy) have published files of diocesan synods that go in the same direction. Cardinal Martini, Archbishop of Milan, had also called for changes in the Discipline of the Sacraments in one general assemblyheld on 7 October 1999 at the General Assembly of the Synod of Bishops on Europe speech that was a real program for a pontificate.
And in fact you go to France, Belgium, Canada and the US even further: Some priest, even a relatively large number, celebrate for second marriages a small ceremony without the bishops prevent them. Some bishops encourage this practice even as it has done "divorcés remariés Chrétien" (Remarried divorced Christians Desclée de Brouwer, 1990) Msgr. Armand le Bourgeois, the former bishop of Autun in his book. The "jurisdictions of religious" like those of diocese also "regulate" this ceremony even, discreetly, to be done without bells, without the blessing of the rings.
Prof. de Mattei: Share the assessment that Cardinal Kasper played a leading role?
Abbe Claude Barthe: At the beginning already. Pope Francis called Kasper shortly after his election a "great theologian", as he prepared the ground with his speech to the Consistory of 20 February 2014 which caused a great sensation. From there the matter was continued with great skill in three stages: two synodal assemblies in October 2014 and in October 2015 where the reports contained Kasper's "message".
Between the two Synods of the text was on September 8, 2015 Mitis iudex Dominus Iesus whose architect was Msgr. Pinto, dean of the Roman Rota, to make  easier the nullity of marriage, mainly because it takes place before it gets in front of the bishop when the couple request nullity together, and it alone can decide, because the double judgement has been abolished.Some canonists have spoken  in this case already of a cancellation by mutual consensus.
The synod has  a kind of leadership core, which is a Cupola [the  Abbé Barthe's use of the Italian word refers to the leaders of a mafia organization], around the very influential Cardinal Baldisseri, the Secretary General of the Synod, together with Msgr. Bruno Forte, Archbishop of Chieti-Vasto and special secretary of the Synod, which is the number two, to Msgr. Fabio Fabene, new member of the Congregation of Bishops and undersecretary of the Synod, then still Cardinal Ravasi, President of the Pontifical Council for Culture, who was responsible for the message of the Synod Assembly, and all together carefully supported by Msgr. Victor Manuel Fernandez, rector of the Catholic University of Argentina, and by the Jesuit Antonio Spadaro, editor of the Roman Jesuit journal Civilta Cattolica . Added to this are other influential persons, all of whom are close to the Pope like the Bishop of Albano and C9 Cardinal Council Secretary Marcello Semeraro and Msgr. Vincenzo Paglia, President of the Pontifical Family Council. To them is also appended Cardinal Schönborn, the Archbishop of Vienna, the main one responsible for the Catholic Catechism, in the role of guarantorwho assumed   at the Synod that the text of the final report was already orthodox which Cardinal Müller refused to do. This whole team contributed a considerable amount of work in order to achieve the desired goal ...
Prof. de Mattei: To create a text of more than 250 pages submitted by the second Synodal Assembly ...
Abbe Claude Barthe: Even earlier ... The text of the post-synodal letter was broadly elaborated in September 2015 that is, before the start of the second Synod on marriage and the family.
Prof. de Mattei: You spoke of a desired target. What exactly?
Abbe Claude Barthe: It is very possible that it was at the beginning the intention of Pope Francis to grant only a "pastoral" and "merciful" pass. Since theology is a rigorous science, principles had to be announced, to justify a decision of conscience, to be permit people who live in public adultery to the sacraments. From the beginning, many passages of the Apostolic Exhortation prepare the doctrinal statement of the eighth chapter. There is the talk of "situations of weakness or imperfection" (AL, 296), and most of the divorcees who are seen "in a second union, settled over time, with new children, with proven loyalty, generous dedication, Christian commitment, with the awareness of the irregularity  their situation "involved," and great difficulty, these turn back without wanting the feeling on their conscience that they fall into new sin (AL, 298). In this "imperfect" situation (AL, 307), which relates to the "perfect ideal marriage," the Apostolic Exhortation rules for a "special exception" (AL, 301).
This happens naturally with the help of a priest "in the internal forum" (for both partners of the new union?) That the interested parties would be permitted to form a correct judgment of conscience (Al, 300). This judgment (The priest ?, the partner? with the explanation of the priest) do it because of "conditionalities or mitigating factors [...] possible that one in the middle of an objective situation of sin - who is not subjectively culpable or at least not completely "can go to the sacraments (AL, 305). It does not say whether this ruling also applies to the other priests who are interested to administer the sacraments. Anyway, it must be said that the text is not focused on access to the sacraments, which is treated in a footnote, which creates a pretty bashful impression (footnote 351).
A theological principle, however, is stressed which is summarized in paragraph 301 that is applicable to quote again: "It is therefore no longer possible to say that all who live in any so-called 'irregular' situations, are in a state mortal sin and have lost sanctifying grace. The restrictions have not only to do with a possible lack of knowledge of the standard. A person can, even though he knows the standard exactly, have great difficulty in understanding the values ​​at stake in the moral norm,[339] or he may be in a specific situation, which does not allow him to act differently and make other decisions without incurring a new sin."
A principle that can be analyzed as follows: 1) the basis of specific conditionalities, would be that people who are in "active" public adultery and know the moral rule prohibiting them, invite a guilt if they were to leave this situation (especially compared to the birth of children); 2) The people who live in  "active" public adultery, therefore, would not commit mortal sin if they remain in this state.
In fact, the negative consequences that result from the completion of the adulterous condition are (the children born of illegitimate union would suffer from the separation of parents) are not new sins, but the indirect effect of a virtuous action, namely the ending of a sinful state.
Natural justice must be respected, this applies especially to the continuation of the education of children from the second union, but outside a sinful state. So here we have a frontal contrast with the previous lesson that John Paul II. stressed in paragraph 84 of Familiaris Consortio. This clarified: If serious motives prevent it, that the "remarried" end in common life  under one roof,  then they have to live like brother and sister. This is in contrast to the new doctrinal proposal: Under certain conditions, adultery is not a sin.
Prof. de Mattei: You are saying  that one must not recognize the faith instinct?
Abbe Claude Barthe: All can not be reconciled with the natural and Christian morality. Those with knowledge of the moral norm have committed themselves sub gravi (the divine commandment that prohibits fornication and adultery) whose sin can not be excused, and therefore it can not be said that they in themselves are in a state of grace prior. St. Thomas Aquinas says in a Quaestio of the Summa Theologica, which all moralists well know, in Quaestio 19 of IA and IIÆ: It is the quality of an object that our quest arises that makes a voluntary act good and not the circumstances the action (Art. 2), and even if it is true that human reason can err and can take a bad action for good (Art. 5), are not some errors excusable, it is especially not those who disregard that one is not allowed to approach the wife of another, which is in direct opposition to the law of God (Art. 6).

Elsewhere, where it is also well-known to the moralists, in Quodlibet IX, Quaestio 7, Article 2, St. Thomas explains that circumstances can not change the value of an action, but its nature is one of the killing or punishing an offender to satisfy justice or legitimate defense. It is in this case not unjust violence, but a virtuous action. In contrast, he emphasizes that with some actions,  badness is inseparably linked, as in fornication, adultery, and other similar actions. You can never be good.
A child who reads the catechism understands this, Pius XII said in a speech on 18 April 1952 with which he condemned situation ethics that does not rely on the universal moral law, such as the Ten Commandments, but "in real and concrete conditionalities and circumstances in which one must act, and according to which the deciding individual conscience must judge and decide."
Pius XII. recalled that a good intention can never justify objectionable means, and that there are situations in which man, and especially the Christian, must sacrifice everything, even his life, to save his soul. The same thing happened in the encyclical Veritatis Splendor of John Paul II., when she says that the circumstances or the intentions of a dishonest act in itself can never turn into a subjectively honest effect of their object. He said, quoting St. Augustine (Contra mendacium): fornication, curses, etc. remain, even if they were committed for good reasons, always sins.
Prof. de Mattei: What's to be done?
Abbe Claude Barthe: The words of Christ can not be changed: "Even a woman commits adultery when she divorces her husband and marries another" (Mk 10:12). Professor Robert Spaemann, a German philosopher and friend of Benedict XVI.commented that any reasonable person can see that here we have a break. I do not think that one can be content to assert an interpretation of the eighth chapter of the Apostolic Exhortation, according to which nothing has changed. One must also take the Pope's words seriously, which confirmed the presentation of the letter by Cardinal Schönborn on the return flight from Lesbos.
The theological principle is clear and the commitment to truth requires us to say that it is not acceptable. This also applies to the related proposals, such as those who claim that illicit cohabitation or the communion of the divorced and remarried the ideal of marriage are embodied "at least partially and in analog." (AL, 292). It is therefore to be hoped, in the strong sense of theological hope, that many pastors, bishops and cardinals will speak in a clear way for salvation. At the same time, by the infallible Magisterium of the Pope or the Pope and  the bishops in communion with him, to solicit, request and demand an authentic interpretation - in terms of the interpretation of the revealed Depositums, including Depositums of natural law, and all that which is associated with it - that which differs and thus confirms in the name of faith what is true and rejects what is not.
It seems to me that today, 50 years after the Second Vatican Council,  we are entering into a new Post-Conciliar phase. We have seen a few passages on ecumenism, on religious freedom, breached the dam of doctrinal and theological Roman ecclesiological doctrine which was believed to be safe and well knit. Then another dam was built to withstand against the surge of modernity, the natural and Christian morality, whose starting points were Humanae Vitae of Paul VI. and all subsequent documents of John Paul II. on this subject. Everything that was described as  the "Restoration" as Joseph Ratzinger described it in "State of the faith,"  was largely built on the basis of the defense of marriage and the family. Everything happens now, as though the dam will break  at any moment.
Prof. de Mattei: Someone might accuse you exaggerated pessimism ...
Abbé Barthe: On the contrary. I think we are witnessing a crucial moment of Post-Conciliar history. It's hard to say what the consequences will be of that which we are experiencing, but it will be considerable. And despite everything, I'm sure that it will be positive in the end. First of all, I am safe by faith because the Church has the words of eternal life. I am also confident a very real way, because the need for a return to the Magisterium, the teaching that is actually one, will emerge more clearly in the future.
Translation: Giuseppe Nardi 
Image: Corrispondenza Romana
Trans: Tancred vekron99@hotmail.com
Link to Katholisches...
AMDG