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

Dr. Phyllis Zagano wouldn’t use the term “female deacons”; proceeds from “her fact that women were ordained to the office of deacon”, and hopes that after the study, the Holy Father will decide to restore women to the ordained diaconate

Susy Hodges Vatican Radio (L). Dr. Phyllis Zagano (R)
Susy Hodges, Vatican Radio (L). Dr. Phyllis Zagano (R)

Interview with Dr. Phyllis Zagano, member of the Commission set up by Pope Francis to study the question of the Diaconate for women

Transcription by THE WAR using otranscribe.com

Dr. Phyllis Zagano, a Member of Diaconate for Women Commission reacts to move | Vatican Radio

This is Vatican Radio and I am Susy Hodges

A member of the newly established commission set up by Pope Francis to study the question of the diaconate for women spoke of her delight over this move on Tuesday. Dr. Phyllis Zagano, who teaches at Hofstra University in Hampstead, New York, is one of the six female members of the Commission whose formation was announced by the Vatican on Tuesday. She is the author of some 20 books on religious studies including several on the issue of the Diaconate for women. Dr. Zagano spoke to me earlier about her reaction to her appointment and explained why she feels it is such an important and positive move on the part of the Pope.

Dr. Zagano: Well you know I am honored that the Holy Father has included me among scholars who will be studying anew the question of restoring women to the diaconate in the Catholic Churches. I am very honored. That’s the best news I have ever gotten really.

Susy: Why do you feel that this could be a positive move for the Church and for women of course?

Dr. Zagano: My work is on the fact that women were ordained to the diaconate, that women have served as deacons and in more recent work I say quite simply that women should be included in the diaconate as it has been restored post-Vatican II.

Susy: And how optimistic are you that this commission will eventually in due course lead possibly to that decision to have female deacons within the Catholic Church?

Dr. Zagano: I wouldn’t use the term female deacons. I think the most recent study document on the question of restoring women to the diaconate, to the office of deacon, states that the decision is up to the “ministry of discernment that the LORD has left his Church”. Now my hope is that the results of the study will include women in the office of deacon and that this would be a decision that would enable the Church to speak more forcefully to the world about the dignity and place of women, not only in the Church but also in society.

Susy: But could it be also quite a divisive move that there could be people who are very much opposed to this within the Church? Could it open up splits?

Dr. Zagano: Well anything could open up splits. I think that the way Church works is the Holy Father decides to restore women to the ordained diaconate. It would be up to each Episcopal conference to decide whether it felt that it should include women in the office of deacon and in its provincial territories; and then within those territories, it would be up to each individual bishop to decide whether he would wish to ordain women as deacons. So I can’t see any kind of a split since it is a collaborative decision that goes down the line really to the individual diocese.

Susy: Coming back to the present day, do you think nonetheless it’s, I know it is very early, but do think this is likely to be a popular move?

Dr. Zagano: I think it is extremely, from what I have heard recently, it is an extremely popular idea to restore women to the ordained office of deacon because historically women ministered to other women and it would be a statement by the Church that women deserve the ordained ministry of women. That was the specific reason for ordaining women in the past and it quite clearly I think is the reason to restore women to the ordained diaconate today.

Susy: I was speaking there to Dr. Phyllis Zagano, member of the commission set up by Pope Francis to study the question of the diaconate for women.


Cf. The Innovators pretend to go to “the early days of the Church” when it suits them


Further Reading

The Women’s Ordination End-Run? 2016-08-31 by Michael Hichborn | LEPANTO INSTITUTE

The Innovators pretend to go to “the early days of the Church” when it suits them

What is it going to be?:

“the early days of the Church” e.g. “However, the Church reaffirms her practice, which is based upon Sacred Scripture, of not admitting to Eucharistic Communion divorced persons who have remarried.” [Cf. Familiaris Consortio, 84]

OR

“not to preserve everything as it has been of old.”


Kasper speaks about the further Church-reform plans of Pope Francis and his intention “not to preserve everything as it has been of old.” – Kasper: Pope Intends “Not to Preserve Everything as it has Been”, by Dr. Maike Hickson, April 23, 2016 | 1P5

VS.

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

Istituzione della Commissione di Studio sul Diaconato delle donne, 02.08.2016 Establishment of the Study Committee on the Diaconate of women, 02.08.2016
Il 12 maggio 2016 il Santo Padre, nel corso dell’incontro – svolto in forma di dialogo nell’Aula Paolo VI – con le partecipanti all’Assemblea Plenaria delle Superiore Generali, ha espresso l’intenzione di “costituire una commissione ufficiale che possa studiare la questione” del Diaconato delle donne, “soprattutto riguardo ai primi tempi della Chiesa”. The May 12, 2016 the Holy Father, during the meeting – held in the form of dialogue Aula Paolo VI – with the Plenary Assembly of Superiors General, has expressed its intention to “establish an official committee that can study the question “of the Diaconate of women,” especially with regard to the early days of the Church”.
Dopo intensa preghiera e matura riflessione, Sua Santità ha deciso di istituire la Commissione di Studio sul Diaconato delle donne, chiamando a farne parte i seguenti: After intense prayer and mature reflection, His Holiness has decided to set up the Commission to Study the diaconate of women, calling upon the following:
[…] […]

(My emphasis)


“especially with regard to the first ages of the Church.” – Pope institutes commission to study the diaconate of women | Vatican Radio


Cf. From the Diakonia of Christ to the Diakonia of the Apostles* | INTERNATIONAL THEOLOGICAL COMMISSION | vatican.va


Cf. Catholic Encyclopedia > D > Deaconesses


VI. WHO CAN RECEIVE THIS SACRAMENT?

CCC 1577 “Only a baptized man (vir) validly receives sacred ordination.”66 The Lord Jesus chose men (viri) to form the college of the twelve apostles, and the apostles did the same when they chose collaborators to succeed them in their ministry.67 The college of bishops, with whom the priests are united in the priesthood, makes the college of the twelve an ever-present and ever-active reality until Christ’s return. The Church recognizes herself to be bound by this choice made by the Lord himself. For this reason the ordination of women is not possible.68

66 CIC, can. 1024.
67 Cf. Mk 3:14-19; Lk 6:12-16; 1 Tim 3:1-13; 2 Tim 1:6; Titus 1:5-9; St. Clement of Rome, Ad Cor. 42,4; 44,3:PG 1,292-293; 300.
68 Cf. John Paul II, MD 26-27; CDF, declaration, Inter insigniores: AAS 69 (1977) 98-116.


4. Although the teaching that priestly ordination is to be reserved to men alone has been preserved by the constant and universal Tradition of the Church and firmly taught by the Magisterium in its more recent documents, at the present time in some places it is nonetheless considered still open to debate, or the Church’s judgment that women are not to be admitted to ordination is considered to have a merely disciplinary force.

Wherefore, in order that all doubt may be removed regarding a matter of great importance, a matter which pertains to the Church’s divine constitution itself, in virtue of my ministry of confirming the brethren (cf. Lk 22:32) I declare that the Church has no authority whatsoever to confer priestly ordination on women and that this judgment is to be definitively held by all the Church’s faithful.Ordinatio Sacerdotalis (May 22, 1994) | Pope St. John Paul II

(My emphasis)


Cf. Dr. Phyllis Zagano wouldn’t use the term “female deacons”; proceeds from “her fact that women were ordained to the office of deacon”, and hopes that after the study, the Holy Father will decide to restore women to the ordained diaconate

Pope Counsels Lutheran Woman About Receiving the Eucharist

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Cf. Pope Tells Lutheran to ‘Talk to the Lord’ About Receiving the Eucharist. by Edward Pentin 11/16/2015 


The hitherto unsurpassed proof of this approach of his was, last November 15 during his visit to the Lutherans of Rome, the response that he gave to a Protestant woman who asked him if she could receive communion at Mass together with her Catholic husband.

The response from Francis was a phantasmagorical whirlygig of yes, no, I don’t know, you figure it out. But not because the pope didn’t know what to say. His expressive “fluidity” was intentional. It was his way of bringing everything back into discussion, making everything thinkable and therefore practicable:

Right on cue, in fact, came “La Civiltà Cattolica,” the magazine of the Rome Jesuits that has now become the grapevine of the Casa Santa Marta, to confirm that yes, Francis had wanted to convey precisely this: that even Protestants can receive communion at a Catholic Mass[.] – A Pope Like None Before. Somewhat Protestant by Sandro Magister (The idyll between Francis and the followers of Luther. The alarm of cardinals and bishops against the “Protestantization” of the Catholic Church. But also the distrust of authoritative Lutheran theologians)


[Update: 10/12/2016]
Kardinal Kasper hofft auf Fortschritte in der Abendmahlsfrage | Radio Vatikan


[Update: 10/14/2016]
Cardinal Kasper: Pope’s ‘next declaration’ should allow ‘shared Eucharistic communion’ with Protestants by Jan Bentz | LifeSiteNews


[Update: 02/08/2017]
Kasper: ‘In sommige gevallen intercommunie’


[Update: 02/16/2017]
Communion For All, Catholics and Protestants. Words of Kasper, Or Rather of the Pope | 16 Feb | Settimo Cielo di Sandro Magister


[Update: May 24, 2018]

Pope Francis Needed to Give Clarity on Intercommunion by Cardinal Willem Jacobus Eijk | NATIONAL CATHOLIC REGISTER > BLOGS | MAY. 7, 2018
COMMENTARY: Failure to give German bishops proper directives, based on the clear doctrine and practice of the Church, points to a drift towards apostasy from the truth.

Church Alarm At Full Blast. But Francis Is Letting It Sound In Vain di Sandro Magister Settimo Cielo | May 11, 2018

One Cardinal, Seven Bishops, and Four New “Dubia.” This Time on Intercommunion di Sandro Magister Settimo Cielo | May 02, 2018

#AmorisLaetitia: My Papa Offers Me A Mistress

From the unchanging Sacred Deposit of Faith [= Sacred Scripture + Holy Tradition], religious infidelity/idolatry is called immorality/fornication/adultery. The unchanging Sacred Deposit of Faith like God its Revealer does not change. When Israel committed idolatry [= playing the whore with demons/devils], even though they exchanged God, they did not change him.

Now a story about me and the wife of my youth:

I married the wife of my youth. She is pure, very beautiful, the mother of my children. She has been my companion and it has been wonderful together. She has been Mother showering me with such tender loving care.

At 11:30 AM on Friday, April 8, 2016 in Rome, a day which will live in infamy, my papa offered me a mistress saying I do not have to change my wife. My wife is still my wife, she does not, and she won’t change. Some of my uncles and aunties, some of my friends, and even some of my own brothers and sisters are telling me that the offer conditions by my papa are excellent and make it fine since my wife is not changing. To them, a tantalizingly very good offer not to be refused, they are envious. Oh, one more thing, the mistress is not attractive all! She is nothing compared to my wife, and can’t hold a candle to her, not even remotely, … and, she has been around the block … [doctrine of demons]