The Roman Catholic Military Ordinariate of Canada’s Document on Chapter Eight of #AmorisLaetitia is full of #AmorisLaetitia’s Poison

+ Most Reverend Scott C. McCaig, C.C.
Bishop of the Military Ordinariate of Canada

The article, Canadian dioceses clarify Pope’s teaching on marriage by Deborah Gyapong, Monday, 13 March 2017 | The B.C. Catholic reported that:

Two more Canadian dioceses have joined the Alberta and Northwest Territories Bishops in issuing guidelines on Communion for the divorced and civilly remarried.

Like their western Canadian counterparts, the Archdiocese of Ottawa and the Military Ordinariate of Canada have responded to the controversial chapter eight of Pope Francis’ post-synodal Apostolic Exhortation Amoris Laetitia by interpreting it in light of the Church’s constant teaching on the indissolubility of marriage and her discipline on the reception of the sacraments.

This is far from being true. The document itself On the Implementation of Chapter Eight of the Apostolic Exhortation Amoris Laetitia in the Military Ordinariate of Canada is full of Amoris Laetitia‘s poison. Read on:

For Those Unable to Separate: Continence

Those divorced and civilly remarried couples who for serious reasons cannot separate, in order to receive absolution in confession which would open the way to receiving Communion, must take on the duty to live in complete continence:

Reconciliation in the sacrament of Penance which would open the way to the Eucharist, can only be granted to those who, repenting of having broken the sign of the Covenant and of fidelity to Christ, are sincerely ready to undertake a way of life that is no longer in contradiction to the indissolubility of marriage. This means, in practice, that when, for serious reasons, such as for example the children’s upbringing, a man and a woman cannot satisfy the obligation to separate, they “take on themselves the duty to live in complete continence, that is, by abstinence from the acts proper to married couples.”xi

The Prefect of the Congregation for the Faith, Cardinal Müller, recently stated that this requirement, “is not dispensable, because it is not only a positive law of John Paul II, but he expressed an essential element of Christian moral theology and the theology of the sacraments.”xii

The Apostolic Exhortation recognizes the difficulties inherent in couples living together in continence (cf. AL note 329) and insists that human frailty must be taken into account:

Perhaps out of a certain scrupulosity, concealed beneath a zeal for fidelity to the truth, some priests demand of penitents a purpose of amendment so lacking in nuance that it causes mercy to be obscured by the pursuit of a supposedly pure justice. For this reason, it is helpful to recall the teaching of Saint John Paul II, who stated that the possibility of a new fall “should not prejudice the authenticity of the resolution” (AL, Note 364)

Although this practice has been formally recognized as a valid pastoral solution since the time of the publication of the Apostolic Exhortation Familiaris Consortio, it is still an example of an extraordinary circumstance which will be examined in greater detail in the next section.

IV. Extraordinary Circumstances

Special Consideration

Required Having established the ordinary discipline of the Church, it is now possible to examine extraordinary pastoral situations with much greater precision. These require special consideration precisely because, for one reason or another, the pastoral situation differs in important respects from those envisioned by the ordinary discipline of the Church. As Pope Francis stated, “While upholding a general rule, it is necessary to recognize that responsibility with respect to certain actions and decisions is not the same in all cases” (AL 302).

The Help of the Sacraments

In very specific situations the Church’s help for those in irregular situations can include the help of the sacraments (AL, note 351). The conditions indicated in Amoris Laetitia for such a pastoral exception to the ordinary discipline of the Church (as declared in Can. 915, CCEO, Can. 855) are as follows: 8

The Law of Gradualness

1. First, the “law of gradualness” must be applied. With this moral principle we have the recognition that the fullness of God’s life-giving law must always be our aim, but also that moral conversion is often a slow and gradual process:

“…the law is itself a gift of God which points out the way, a gift for everyone without exception; it can be followed with the help of grace, even though each human being “advances gradually with the progressive integration of the gifts of God and the demands of God’s definitive and absolute love in his or her entire personal and social life” (AL 295).

From a ministerial point of view this moral principle requires that when facing difficult and irregular situations we must be “merciful and helpful”, patiently guiding and assisting people to advance, at whatever pace they require, toward the fullness of God’s law and loving design:

“… all these situations require a constructive response seeking to transform them into opportunities that can lead to the full reality of marriage and family in conformity with the Gospel. These couples need to be welcomed and guided patiently and discreetly”. That is how Jesus treated the Samaritan woman (cf. Jn. 4:1-26): he addressed her desire for true love, in order to free her from the darkness in her life and to bring her to the full joy of the Gospel” (AL 294).

What is critical to note is that “this is not a gradualness of the law” (AL 295). We are not speaking of accepting an irregular situation as normative:

Naturally, if someone flaunts an objective sin as if it were part of the Christian ideal, or wants to impose something other than what the Church teaches, he or she can in no way presume to teach or preach to others; this is a case of something which separates from the community (cf. Mt 18:17). Such a person needs to listen once more to the Gospel message and its call to conversion (AL 297).

Practically this means that there must be a firm purpose of amendment; the intention on the part of the recipient of Penance or Holy Communion to bring their lives into full conformity with the Gospel, even though there may be grave circumstances that presently prevent this.

Absence of Mortal Sin

2. Secondly, the person in this objectively irregular situation must not be in the state of mortal sin. Amoris Laetitia, quoting the Catechism of the Catholic Church (articles 1735 & 2352), insists that “a negative judgment about an objective situation does not imply a judgment about the imputability or culpability of the person involved” (AL 302). Due to serious mitigating factors it is possible that someone be in an objectively sinful situation and yet not be in the subjective state of mortal sin:

The Church possesses a solid body of reflection concerning mitigating factors and situations. Hence it can no longer simply be said that all those in any “irregular” situation are living in a state of mortal sin and are deprived of sanctifying grace (AL 301).

Once again it is incumbent upon the minister to accompany the person in question to gain a true picture of the full pastoral situation:

Consequently, there is a need “to avoid judgements which do not take into account the complexity of various situations” and “to be attentive, by necessity, to how people experience distress because of their condition” (AL 296).

Danger of Further Harm

3. Finally, there must be a grave pastoral reason why embracing the ordinary discipline of the Church would only cause further harm. Several examples of such grave situations are specifically mentioned in the exhortation:

One thing is a second union consolidated over time, with new children, proven fidelity, generous self-giving, Christian commitment, a consciousness of its irregularity and of the great difficulty of going back without feeling in conscience that one would fall into new sins. The Church acknowledges situations “where, for serious reasons, such as the children’s upbringing, a man and woman cannot satisfy the obligation to separate.” There are also the cases of those who made every effort to save their first marriage and were unjustly abandoned, or of “those who have entered into a second union for the sake of the children’s upbringing, and are sometimes subjectively certain in conscience that their previous and irreparably broken marriage had never been valid”. Another thing is a new union arising from a recent divorce, with all the suffering and confusion which this entails for children and entire families, or the case of someone who has consistently failed in his obligations to the family (AL 298).

When Continence is not Feasible

Ordinarily, receiving the sacraments for those in an irregular situation requires continence, but there are extreme situations wherein abstaining from conjugal relations is not feasible. Below is a succinct explanation of just such a situation and the underlying moral principles involved:

The situation foreseen here is apparently that of one party desiring such abstinence [as required by the Church for those divorced and civilly remarried without a decree of nullity] but the other refusing and threatening dire consequences in the absence of conjugal life. The first party then agrees to sexual relations against his or her will, for example, to preserve the welfare of the children. In such cases, the practicing Catholic party may not be guilty of serious sin and could therefore, in some cases, be admitted to the sacraments of reconciliation and the Eucharist. This case, it should be noted, could be treated in such a manner even before Amoris Laetitia, according to application of 10 the standard principles of moral theology and confessional practice, analogous to the determination of the moral culpability of contraception when the spouses do not agree.xiii

As noted, these were already accepted foundational principles of moral theology and confessional practice. The application of these principles explicitly to the divorced and civilly remarried in a magisterial document is seen by some as an example of the authentic development of doctrine.

The Need for Pastoral Discernment

Considering the nature of these criteria it is unlikely to encounter a large number of these cases. It is possible, however, to imagine other circumstances in which they could apply. This only emphasizes the need for careful attention to, and discernment of, each individual situation.

To illustrate, the section “When Continence is not Feasible” ought to stand out. How is it that a divorced and civilly remarried couple [with one or both parties having valid prior marriage] can be said to engage in conjugal relations?

One also ought to see Kasper’s Pope Francis’ Proposal.

It is evident that Bishop McCaig is engaging in the now tried and tested modernists’ M.O. which is, state Catholic Doctrine/Teaching saying it is not changing, yet place a contrary doctrine or teaching alongside it.


[UPDATE: March 1, 2017]
LifeSiteNews article Canada’s military bishop reaffirms Catholic teaching on marriage in Amoris Laetitia guidelines by Lianne Laurence fails to uncover the insidious nature of Bp McCaig’s guidelines.

In the Wake of #AmorisLaetitia, will ‘A Simple Prayer Book’ be Revised? (A Response to Dr. Edward Peters: ‘I do not think that Francis changed any doctrines in Amoris’)

From THE MASS SIMPLY EXPLAINED in A Simple Prayer Book by the Catholic Truth Society [CTS] in His Eminence Vincent Gerard Cardinal Nichols‘ London, there is:

a-simple-prayer-book25

Who may receive Holy Communion

To receive Holy Communion, we must be “in communion” with the Church: we should be in a state of grace, keep the fast of one hour (not required for the elderly or sick), and we should prepare devoutly to receive the sacrament. The Church encourages those who are properly disposed to receive Holy Communion whenever they participate in the Mass.

Those who are living together as husband and wife but who are not married, or who are married outside the Church without permission may not receive Holy Communion.

If we are conscious of having committed a mortal sin, we should make a sacramental confession before receiving Holy Communion.


Now when

[asked] if the exhortation modified church teaching, Nichols said: “There is no question of that…The issues raised by Amoris Laetitia are not core doctrinal issues, these are about how do we live, in very traditional terms actually, everything in Amoris Laetitia is drawn from the tradition of the Church: how do we live the mercy of God and how do we enable people who feel judged, feel excluded, feel as if they have no place, to begin to explore that.” – UK cardinal says on ‘Amoris’, we follow the pope’s lead by Austen Ivereigh, February 22, 2017 | CRUX

The immediate above is from an article which occasioned Dr. Edward Peters to write:

Cardinal Vincent Nichols’ echoing of claims that Amoris laetitia changed no doctrines occasioned a question for me: Am I the only (or among the few) Amoris critics who agrees with Amoris defenders that Pope Francis made no doctrinal changes in Amoris?I am a lawyer, not a mind-reader, February 23, 2017 | In the Light of the Law – A Canon Lawyer’s Blog

Now if the Cardinal says, ‘on ‘Amoris’, we follow the pope’s lead’ and that no core doctrinal issues are raised by Amoris Laetitia and Dr. Peters ‘agrees with Amoris defenders that Pope Francis made no doctrinal changes in Amoris’, surely THEY MUST AGREE that the teaching [=doctrine] in ‘Who may receive Holy Communion’ in CTS’ ‘A Simple Prayer Book’ MUST BE REVISED in the wake of #AmorisLaetitia, for example, as follows:

Who may receive Holy Communion
(Revised in the Wake of Amoris Laetitia)

To receive Holy Communion, we must be “in communion” with the Church: we should be in a state of grace, keep the fast of one hour (not required for the elderly or sick), and we should prepare devoutly to receive the sacrament. The Church encourages those who are properly disposed to receive Holy Communion whenever they participate in the Mass.

Those who are living together as husband and wife but who are not married, or who are married outside the Church without permission may not receive Holy Communion but following Pope Francis’ Apostolic Exhortation Amoris Laetitia (March 19, 2016), in certain cases, the sacraments may also be given to people who live in ‘irregular’ situations.[1],[2],[3],[4]

If we are conscious of having committed a mortal sin, we should make a sacramental confession before receiving Holy Communion.


Footnotes:

[1] In certain cases, this can include the help of the sacraments. Hence, “I want to remind priests that the confessional must not be a torture chamber, but rather an encounter with the Lord’s mercy” (Apostolic Exhortation Evangelii Gaudium [24 November 2013], 44: AAS 105 [2013], 1038). I would also point out that the Eucharist “is not a prize for the perfect, but a powerful medicine and nourishment for the weak” (ibid., 47: 1039). – Cf. Footnote 351 [paragraph 305], Amoris Laetitia (March 19, 2016).

[2] “Naturally this poses the question: what does the Pope say in relation to access to the sacraments for people who live in ‘irregular’ situations?”, continued the cardinal. “Pope Francis reiterates the need to discern carefully the situation in keeping with St. John Paul II’s Familiaris consortio. ‘Discernment must help to find possible ways of responding to God and growing in the midst of limits. By thinking that everything is black and white, we sometimes close off the way of grace and of growth, and discourage paths of sanctification which give glory to God’. … In the sense of this ‘via caritatis’, the Pope affirms, in a humble and simple manner, in a note that the help of the sacraments may also be given in ‘certain cases’. But for this purpose he does not offer us case studies or recipes, but instead simply reminds us of two of his famous phrases: ‘I want to remind priests that the confessional should not be a torture chamber but rather an encounter with the Lord’s mercy’ and the Eucharist ‘is not a prize for the perfect but a powerful medicine and nourishment for the weak’”. – Presentation of the post-Synodal apostolic exhortation Amoris Laetitia: the logic of pastoral mercy, 08.04.2016

[3] Expressing his appreciation for the ‘pastoral charity’ contained in the bishops’ document, Pope Francis insists “there are no other interpretations” of the apostolic exhortation which he wrote at the conclusion of the two synods on the family in 2014 and 2015. – Pope endorses Argentine bishops’ document on Amoris Laetitia

Cf. Francisco > Cartas > 2016 > Carta del Santo Padre Francisco a los Obispos de la Región Pastoral de Buenos Aires en Respuesta al Documento “Criterios Básicos para la Aplicación del Capítulo VIII de la Amoris Laetitia” (5 de Septiembre de 2016)

[4] And a few days later, during the flight from Lesbos to Rome, Francis once again proposed Schönborn as the main exegete of the post-synodal exhortation, he being a “great theologian [who] knows well the doctrine of the faith,” as the pope described him. To the question of whether for the divorced or remarried there now is or is not the possibility, formerly precluded, of receiving communion, the pope responded with a peremptory and for once unmistakable: “Yes. Period.” But he recommended that none other than Schönborn be consulted for a more detailed reply. – The German Option of the Argentine Pope

Francis Rocca of The Wall Street Journal mentioned the recent Post-Synodal Apostolic Exhortation and asked whether or not has been any change in the discipline concerning reception of the sacraments by the divorced and remarried.

I could say “yes” and leave it at that. But that would be too brief a response. I recommend that all of you read the presentation made by Cardinal Schönborn, a great theologian. He is a member of the Congregation for the Doctrine of the Faith and he knows the Church’s teaching very well. Your question will find its answer in that presentation. Thank you. – In-Flight Press Conference from Lesvos to Rome (Papal Flight, 16 April 2016) | Francis

Cf. Pope says Schonborn interpretation on Communion for remarried is the final word by John-Henry Westen, Sat Apr 16, 2016 | LifeSite and Video, April 17, 2016: Pope Francis’ Plane Comments on Divorce & Remarriage | 1P5


[UPDATE: April 6, 2017]

Pope Francis Thanks Maltese Bishops for ‘Amoris Laetitia’ Guidelines by Edward Pentin | NCR
Gratitude sent through a letter from Cardinal Lorenzo Baldisseri, secretary general of the Synod of Bishops.


Conclusion

Cardinal Nichols, Dr. Peters, and all of Amoris defenders who say that Pope Francis Pope Francis made no doctrinal changes in Amoris, MUST ACCEPT THAT he has done so de facto even when they insist he hasn’t done so  de jure i.e., he hasn’t changed the Church teaching on the matter in, for example, the Catechism of the Catholic Church or the Code of Canon Law, etc.


Episode 12: Raymond Leo Cardinal Burke | TWTC By CHRISTOPHER R. ALTIERI | APRIL 2, 2017:

CRA: On the broader issue – because we got very quickly down to some very narrow and quite technical things – going back to the slightly broader question: we’ve seen bishops’ conferences, individual bishops, offer different interpretations of the post-Synodal Exhortation and especially [of] the things that appear to be in chapter 8. I have to say that I was sort of surprised to see whole conferences crafting more-or-less legally binding implementations of a thing that the Holy Father himself has said changes neither doctrine nor discipline. Is there a simple misunderstanding here about the right interpretative key? I know you’ve talked about this a little be, but I’d like – on a practical level – I’d like to dig into it.

RLCB: Yes, well. I travel a great deal now to different parts of the Church, and what I find everywhere is a great confusion about these matters, and division: between priests, and between bishops, and even between conferences of bishops, and this is the difficulty when people try to make change without respect for the doctrine – the constant doctrine and discipline of the Church – and so you end up with sometimes radically different practices [from] one part of the Church to another, and this cannot possibly be, because marriage and the Holy Eucharist are the same in every time and every place of the Church. So, we need to deal – right now – with all this confusion and put an end to it.

That’s one of the reasons why, together with three other Cardinals, we proposed these questions, or dubia, to the Pope: so that he could set this forth, and dispel a great deal of this confusion, because confusion is never helpful – and I don’t know what it means to say that changes neither doctrine nor discipline. Change has to follow doctrine and discipline. If it doesn’t, then in fact it is either weakening doctrine or even contradicting doctrine and discipline. Reason itself teaches us this.

CRA: That’s the thing that is consternating to me here – and I can speak as a Catholic – reading the document, and having the insistence from people who are the Holy Father’s appointed interpreters and mouthpieces on this, saying that this is development in continuity with doctrine, with standing doctrine, so we’re seeing doctrinal development in continuity with the tradition. I can see how, for a certain value of the term, we are dealing with doctrinal development. It’s developing from one doctrine into another, it would seem.

RLCB: And that can’t be. In other words, doctrinal development means that we have come to a deeper understanding of what is the constant teaching of the Church, and are able to give fuller expression to it, but it does not mean that we change the doctrine or that we go away from it, and that’s the difficulty with the people who call this interpretation of the famous chapter 8 a “doctrinal development”. If the doctrinal development means that now, in the Church, those who are living in irregular matrimonial situations may receive the Sacraments, then this isn’t doctrinal development: this is a change in the Church’s teaching.

In fact, there is a commentator in the United States, Ross Douthat – [Do-that] I think – is how you pronounce his name, but I could be pronouncing it incorrectly – and a certain bishop in the United States gave an interpretation [to Amoris 8], which was radically contrary to what the Church has always taught and practiced, and this commentator – I believe he is a convert to Catholicism, but – he just simply said [that] from the point of view of reason, this is the end of the Church’s teaching on the indissolubility of marriage – and I believe that he’s correct.

(All emphases mine)


[UPDATE: April 6, 2017]

Of course, the innovators are not fools. They realize that the de facto changes MUST translate de jure.

Cf. Reform movement says canon law must be amended by Christa Pongratz-Lippitt, Germany | LA CROIX – “The way the bishops and local Churches have reacted to “Amoris Laetitia” has been an acid test for the Church’s capacity to implement reforms.”


[UPDATE: October 9, 2017]

Cf. @Pontifex & Collaborators Moving to Render Can. 915 of the 1983 Code of Canon Law Irrelevant? Posted on October 7, 2017 by thewarourtime

In Wake of Rejection of dubia Pope Francis Cancels Meeting With Cardinals, by Deacon Nick Donnelly | ewtn.co.uk/news – PDF

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In Wake of Rejection of dubia Pope Francis Cancels Meeting With Cardinals by Deacon Nick Donnelly | ewtn.co.uk/news

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In Wake of Rejection of dubia Pope Francis Cancels Meeting With Cardinals by Deacon Nick Donnelly | ewtn.co.uk/news

Papal Response to the Four Brave Cardinals via Twitter?

Will the like of these:

Cf. Amoris – PAPA.pdf

Pope Francis associate: Controversial questions on communion already answered By Fr. Antonio Spadaro Updated 2236 GMT (0636 HKT) November 28, 2016 | CNN

Pope Francis explains how to put up with annoying people, 2016-11-16 | ROME REPORTS

Pope to Avvenire: Jubilee and ecumenism fruits of Vatican II | Radio Vaticana (EN)

L’intervista integrale. Papa Francesco: non svendo la dottrina, seguo il Concilio Stefania Falasca giovedì 17 novembre 2016 | Avvenire

Pope Grants Interview to Italian Catholic Daily ‘Avvenire’ In a Long Interview with Stefania Falasca, Francis Evaluates the Jubilee and Explains Why Christian Unity Is Necessary in a World Lacerated by Conflicts NOVEMBER 18, 2016 SALVATORE CERNUZIO

Prominent Italian philosopher explains his response to doubts surrounding the Amoris Laetitia | VATICAN INSIDER La Stampa

An Open Letter to the Four Cardinals – Bishop Franghískos Papamanólis, O.F.M. Cap., Bishop Emeritus of Syros (e Milos)

WATCH: Cardinal Cupich: Anyone who ‘doubts and questions’ Amoris needs ‘conversion’ | LifeSiteNews

The Pope Isn’t Talking, But His Cardinal Friends Are. And Accusing by Sandro Magister | WWW.CHIESA – The prefect of the new dicastery for the family attacks the archbishop of Philadelphia, Charles J. Chaput, over how he is implementing “Amoris Laetitia” in his diocese. Here are the guidelines that have come under accusation

Dean of Rota warns Pope could strip Card. Burke & others of cardinalate, NOV 29TH 2016, BY DEACON NICK DONNELLY | EWTN News | St. Clare Media (EWTN) | The EWTN Foundation in Great Britain

be the entire extent of the papal response to:
The Brave 4 (L - R): Carlo Cardinal Caffarra, Archbishop Emeritus of Bologna, Raymond Leo Cardinal Burke, Prefect Emeritus of the Apostolic Signatura, Walter Cardinal Brandmüller, President Emeritus of the Roman Curia – Other, and Joachim Cardinal Meisner, Archbishop Emeritus of Köln {Cologne}
The Brave 4 (L – R): Carlo Cardinal Caffarra, Archbishop Emeritus of Bologna, Raymond Leo Cardinal Burke, Prefect Emeritus of the Apostolic Signatura, Walter Cardinal Brandmüller, President Emeritus of the Roman Curia – Other, and Joachim Cardinal Meisner, Archbishop Emeritus of Köln {Cologne}
Exclusive Interview: Cardinal Burke Explains Plea to Pope for Clarity, November 14, 2016 | Catholic Action for Faith and Family

and

VATICAN | NOV. 13, 2016 Four Cardinals Formally Ask Pope for Clarity on Amoris Laetitia – The senior Church leaders have referenced the controversial aspects of the Holy Father’s apostolic exhortation, relating to reception of Communion. | Edward Pentin | NCR and “Seeking Clarity.” The Appeal of Four Cardinals To the Pope by Sandro Magister | WWW.CHIESA – One letter. Five questions on the most controversial points of “Amoris Laetitia.” To which Francis has not replied. One more reason, they say, to “inform the people of God about our initiative” and VATICAN | NOV. 15, 2016 Cardinal Burke on Amoris Laetitia Dubia: ‘Tremendous Division’ Warrants Action – In an exclusive Register interview, he elaborates about why four cardinals were impelled to seek clarity about the papal exhortation’s controversial elements. | Edward Pentin | NCR?


#AmorisLaetitia Card Burke: “Formal calls for clarification are in process and they simply will demand a response.”

Pro Domine et Ecclesia et Pontifice contra #AmorisLaetitia; Petitions: To the Pope; To all Catholic Cardinals; To all Catholic Bishops

Fr. Salvador Pié-Ninot, theologian, claims in L’Osservatore Romano: “#AmorisLaetitia is ordinary magisterium and even it is NOT guaranteed by the charism of infallibility, it is not devoid of divine assistance and calls for the adherence of the faithful.”

Salvador Pié-Ninot
Fr. Salvador Pié-Ninot
Magistero da accogliere e attuare

· Di fronte all’insegnamento dell’esortazione apostolica «Amoris laetitia» ·

Magisterium to accept and implement

· Faced with the teaching of the Apostolic Exhortation “Amoris laetitia” ·

L’Osservatore Romano, 23 agosto 2016

Italian/Google Translate English (THE WAR welcomes a better translation)

In questa fase di recezione ecclesiale dell’Esortazione apostolica Amoris laetitia (19 marzo 2016) di Papa Francesco sono emersi degli interrogativi sul tipo di magistero che questo documento rappresenta. At this stage of the ecclesial reception of the Apostolic Exhortation Amoris laetitia (19 March 2016) of Pope Francis emerged questions about the type of teaching that this document represents.
Per poterlo definire in modo teologicamente corretto, può essere utile fare riferimento all’Istruzione — di certo poco conosciuta ­— «Sulla vocazione ecclesiale del teologo» della Congregazione per la Dottrina della Fede, firmata nel 1990 dall’allora cardinale prefetto Joseph Ratzinger, che commenta le diverse forme del magistero della Chiesa presenti nella nuova formula della “Professione di fede”. Queste forme sono tre: il magistero infallibile, il magistero definitivo e il magistero ordinario ma non definitivo, essendo quest’ultimo quello applicabile ad Amoris laetitia come anche alla maggior parte dei testi magisteriali attuali. In order to define theologically correct way, it may be useful to refer to Education – certainly little known – “On the Ecclesial Vocation of the Theologian” of the Congregation for the Doctrine of the Faith, signed in 1990 by the then prefect Cardinal Joseph Ratzinger, who comments the different forms of the Church’s teaching in the new formula of “Profession of faith”. These forms are three: the infallible magisterium, the definitive Magisterium and the ordinary magisterium, but not final, the latter being the one applicable to Amoris laetitia as well as the most current magisterial texts.
Questa forma di magistero ordinario non definitivo secondo la citata Istruzione ha come obiettivo specifico quello di proporre «un insegnamento, che conduce ad una migliore comprensione della Rivelazione in materia di fede e di costumi, e direttive morali derivanti da questo insegnamento» che, «anche se non sono garantite dal carisma dell’infallibilità, non sono sprovviste dell’assistenza divina, e richiedono l’adesione dei fedeli» (n. 17), adesione definita come «un religioso ossequio della volontà e dell’intelligenza» (n. 23). Per questo si afferma che «la volontà di ossequio leale a questo insegnamento del Magistero in materia per sé non irreformabile deve essere la regola». Per questa ragione tale forma di magistero viene descritta dall’Istruzione come «di ordine prudenziale», giacché comporta «giudizi prudenziali», anche se viene attentamente precisato che tale qualifica non significa che «non goda dell’assistenza divina nell’esercizio integrale della sua missione» (n. 24). This form of non-definitive ordinary magisterium according to Education has cited as a specific objective to propose “a teaching that leads to better understanding of Revelation in matters of faith and morals, and moral directives resulting from this teaching” that ‘even if they are not guaranteed by the charism of infallibility, are not devoid of divine assistance and call for the adherence of the faithful “(n. 17), adhesion defined as” a religious submission of will and intellect “(n. 23 ). For this it is stated that “the will to submit loyally to the teaching of the Magisterium on matters per se not irreformable must be the rule.” For this reason this form of teaching is described in the Instruction as “prudential policy” since it contains “prudential judgments”, although is carefully specified that this status does not mean that “not enjoy divine assistance in the integral exercise of its mission “(n. 24).

(My emphasis)


FURTHER READING

Vatican newspaper article: Pope’s apostolic exhortation is magisterial teaching: News Headlines | Catholic Culture, August 24, 2016

#AmorisLaetitia: Finally the Vatican Enters the Modern World into the Digital Age with a New Genre of Papal Documents


[UPDATE: March 17, 2017]

Vatican newspaper article criticizes dissent from Amoris Laetitia | Catholic Culture

#AmorisLaetitia Card Burke: “Formal calls for clarification are in process and they simply will demand a response.”

Source: Cardinal Burke insists he is serving Francis, not opposing him, by David Gibson | RNS


Cf. facebook link.


Capture - Card Burke shared link on fb


The Vatican Responds
Salvador Pié-Ninot
Fr. Salvador Pié-Ninot

“Amoris Laetitia” falls into the third category, Father Pie-Ninot said, adding the 1990 instruction’s statement that examples of ordinary magisterium can occur when the pope intervenes “in questions under discussion which involve, in addition to solid principles, certain contingent and conjectural elements.”

The instruction notes that “it often only becomes possible with the passage of time to distinguish between what is necessary and what is contingent,” although, as the Spanish priest said, the instruction insists that even then one must assume that “divine assistance” was given to the pope.

Accepting “Amoris Laetitia” as authoritative church teaching, Father Pie-Ninot said, applies also to the document’s “most significant words” about the possibility of people divorced and remarried without an annulment receiving Communion in limited circumstances. (My emphasis)


Update: VATICAN | NOV. 13, 2016

Cf. “Seeking Clarity.” The Appeal of Four Cardinals To the Pope by Sandro Magister | WWW.CHIESA – One letter. Five questions on the most controversial points of “Amoris Laetitia.” To which Francis has not replied. One more reason, they say, to “inform the people of God about our initiative”


Update: NOV. 14, 2016

Cf. Exclusive Interview: Cardinal Burke Explains Plea to Pope for Clarity, November 14, 2016 | Catholic Action for Faith and Family

Update: NOV. 16, 2016

Pope Francis explains how to put up with annoying people, 2016-11-16 | ROME REPORTS


Cf. Vatican newspaper article: Pope’s apostolic exhortation is magisterial teaching: News Headlines | Catholic Culture, August 24, 2016


Cf. Magistero da accogliere e attuare · Di fronte all’insegnamento dell’esortazione apostolica «Amoris laetitia» · Salvador Pié-Ninot, teologo, 23 agosto 2016 | L’Osservatore Romano


CAI Clarifying Pastoral Questions: Cardinal Burke Provides Answers from Thomas McKenna on Vimeo.


UPDATE: MAR, 25, 2017

Cf. Cardinal Burke Speaks on the “Formal Correction” by Steve Skojec | 1P5


Archbishop Gądecki (after Pope’s private meeting with Polish Bishops): “Post #AmorisLaetitia, for us who want to keep the truth of the Gospel, no communion for the divorced + civilly remarried if prior marriage valid, which is an expression of full communion with Christ”

Abp Gądecki
Abp Gądecki

Polish/Google Translate English (THE WAR welcomes a better translation)

Abp Gądecki: papież Franciszek rozmawiał z nami jak ojciec z dziećmi | Konferencja Episkopatu Polski

Abp Gądecki: papież Franciszek rozmawiał z nami jak ojciec z dziećmi Archbishop Gądecki: Pope Francis spoke with us like a father with children
Papież Franciszek rozmawiał z nami jak ojciec z dziećmi – powiedział abp Stanisław Gądecki relacjonując spotkanie papieża Franciszka z polskimi biskupami. Przewodniczący KEP powiedział, że Ojciec Święty nie przygotował żadnego tekstu, ale odpowiadał na pytania biskupów. Pope Francis spoke with us like a father with children – said Archbishop Stanislaw Gądecki reporting on the meeting of Pope Francis with the Polish bishops. Chairman KEP said that the Holy Father did not prepare any text, but answered questions from bishops.
„Papież nie chce prowadzić dyskusji w ogniu mediów. Dzięki temu każdy może spokojnie wypowiedzieć swoje zdanie. Ta formuła nie jest niczym nadzwyczajnym” – podkreślił przewodniczące KEP. “The Pope does not want to lead a discussion in the heat of the media. So everyone can peacefully express their views. This formula is nothing extraordinary, “- he stressed presiding KEP.
Podczas spotkania Ojciec Święty rozpoczął od czynów miłosierdzia. Pierwszy z nich to „zmarłych pogrzebać”. „Papież wspomniał o odejściu abp. Zygmunta Zimowskiego. Wspólnie pomodliliśmy się za jego duszę” – mówił abp Gądecki. Następnie, nawiązując do kolejnych czynów miłosierdzia Ojciec Święty wspominał o kard. Franciszku Macharskim, który znajduje się w śpiączce. During the meeting, the Holy Father began by acts of charity. The first is “to bury the dead.” “The Pope spoke about the departure of Archbishop. Zygmunt Zimowski. Together they prayed for his soul “- said Archbishop Gądecki. Then, referring to the successive acts of charity, the Holy Father spoke of Cardinal. Francis Macharski, who is in a coma.
Biskupi pytali papieża o to jaką odpowiedź na sekularyzację powinna dać Polska. Następne pytanie dotyczyły miłosierdzia i ruchów charyzmatycznych w Kościele. Ostanie dotyczyło uchodźców. „Ojciec Święty odpowiadał trochę jak do dzieci, w bardzo ciepły sposób. Odnosząc się do każdego z tych zagadnień w sposób długi i wyczerpujący, ale nie na poziomie intelektualnego dyskursu, ale tak jak ojciec rozmawia ze swoimi dziećmi. To moim zdaniem rys pontyfikatu papieża Franciszka” – podkreślił abp Gądecki. The bishops asked the pope for what is the answer to secularization should give Poland. The next question concerned the mercy and charismatic movements in the Church. The last concerned the refugees. “The Holy Father answered a little like children in a very warm way. Referring to each of these issues in a long and grueling, but not at the level of intellectual discourse, but as a father talking to their children. This in my opinion figure of Pope Francis “- emphasized Archbishop Gądecki.
Pytany przez dziennikarzy o kwestię uchodźców przewodniczący KEP poinformował, że Kościół w Polsce podejmuje działania pomocowe w tym zakresie. – Mogą wydawać się one małe, ale są bardzo konkretne – zauważy. Pierwsza z nich to pomoc rodzin rodzinom. Chodzi o nawiązanie prawdziwych relacji międzyludzkich. Pomoc ta odbywa się za pośrednictwem Caritas. Drugą formą pomocy są znane we Włoszech korytarze humanitarne. Chodzi tutaj o pomoc tym, którzy ponieśli najdotkliwsze straty. When asked by journalists about the issue of refugees chairman of the CEP announced that the Church in Poland take action assistance in this regard. – They may seem to be small but they are very specific – notice. The first is to help families families. It’s about establishing real relationships. This assistance is carried out through Caritas. The second form of assistance are known in Italy humanitarian corridors. It is here to help those who have suffered the most severe losses.
„Propozycje te z trudnościami przebijały się przez włoski parlament i zapewne z trudnościami będzie przebijać się przez parlament polski. Musimy jednak myśleć z perspektywy tych poszkodowanych ludzi a nie z własnej” – podkreślił abp Gądecki. “These proposals difficulties pierced by the Italian parliament, and probably with difficulties will break through the Polish parliament. But we have to think from the perspective of affected people and not their own “- emphasized Archbishop Gądecki.
Przewodniczący KEP pytany był także o kwestię przystępowania do Komunii świętej przez osoby rozwiedzione, o której to kwestii papież wspomina w adhortacji „Amoris laetitia”. Abp Gądecki powiedział, że Ojciec Święty wychodzi z założenia, że prawa generalne są trudne do egzekwowania w każdym kraju, dlatego rzuca myśl o decentralizacji, by poszczególne episkopaty mogły z własnej perspektywy podejmować się aplikacji tych papieskich wskazań, ale też, by patrząc na swoją sytuację religijną i kulturową mogły odnosić się do zagadnień, które dotyczą szczegółowych spraw. Chairman of KEP was also asked about the issue of adherence to Holy Communion by divorced people, which is the issue of the pope mentions in the Exhortation “Amoris laetitia”. Archbishop Gądecki said that the Holy Father proceeds from the assumption that the laws of general are difficult to enforce in any country, and therefore throws the idea of decentralization, that individual episcopates could have their own perspective to make the application of the papal indications, but also by looking at their situation religious and cultural might relate to issues that relate to specific issues.
Hierarcha zauważył, że to, co zostało zawarte w posynodalnej adhortacji, a odnosi się do tej sprawy, jest dużym krokiem naprzód, bo uwzględniono, jak powiedział, „nasze głosy”, które chciały zachować prawdę Ewangelii, to znaczy fakt, że nie można przekroczyć w sposób świadomy i dobrowolny nakazu Chrystusa, który dotyczy rozwodu. The prelate noted that what was contained in the Post-Synodal Exhortation, and refers to this case, is a big step forward, because it takes into account, he said, “our voices”, who wanted to keep the truth of the Gospel, that is, that can not be exceeded in a conscious and voluntary Christ’s command, which concerns a divorce.
Abp Gądecki dodał, że dokładne rozeznanie sytuacji konkretnego człowieka wymaga czasem lat, a problemów nie da się rozwiązać „w dwie minuty w konfesjonale”. To droga, którą trzeba przejść z kapłanem, wnikliwie i świadomie, wiedząc o tym, że jeśli małżeństwo zostało zawarte ważnie, to nie ma tytułu, żeby umożliwić przystępowanie do komunii, która jest wyrazem pełnej jedności z Chrystusem. Archbishop Gądecki added that accurate understanding of the situation of a specific human needs sometimes years, and the problems can not be solved “in two minutes in the confessional.” This way, you have to go with the priest, carefully and deliberately, knowing that if the marriage was valid, it does not have title to allow for the accession of communion, which is an expression of full communion with Christ.

Chairman of KEP was also asked about the issue of adherence to Holy Communion by divorced people, which is the issue of the pope mentions in the Exhortation “Amoris laetitia”. Archbishop Gądecki said that the Holy Father proceeds from the assumption that the laws of general are difficult to enforce in any country, and therefore throws the idea of decentralization, that individual episcopates could have their own perspective to make the application of the papal indications, but also by looking at their situation religious and cultural might relate to issues that relate to specific issues.


Cf. Francis > Speeches > 2016 > July > Wednesday, 27 July 2016 > Apostolic Journey to Poland: Meeting with the Polish Bishops in the Cathedral Cathedral of Kraków.