‘#AmorisLaetitia not a reform of rules, but a reform of the Church,’ says Archbishop Cupich

Words to terrify and literally scare the hell out of all orthodox believers!


One of the most discussed issues during the last months was the interpretation of chapter 8 of “Amoris Laetitia” about remarried divorcees. There were different interpretations: nothing changed or something changed. What is your position on that?

My position is the same as that of Pope Francis, who has indicated that the proper interpretation of “Amoris Laetitia” was given by Cardinal Christoph Schönborn and then again by the bishops of Argentina, for which the Pope noted “no further interpretation is needed.” So if people want to know what I think, they should refer to those sources. I also draw attention to the fine article written by Professor Rocco Buttiglione in L’Osservatore Romano on July 19 of this year, which I reprinted in our archdiocesan newspaper. Professor Buttiglione makes a convincing case for the continuity of the teaching of Pope Francis on these matters with his predecessors and with The Catechism of the Catholic Church.
Cupich: It’s up to us as bishops of the US to respond to the Pope’s vision, by Andrea Tornielli, 12/10/2016 | VATICAN INSIDER La Stampa INQUIRIES AND INTERVIEWS

(My emphasis)


Qual è secondo lei la riforma più importante e urgente che il Papa vorrebbe realizzare?
«L’inizio di processi che, secondo la sua personale convinzione, sono quelli che lo Spirito vuole provocare nella sua Chiesa. In quanto tali, questi processi andranno oltre gli anni del pontificato di Francesco e, orientati dallo Spirito, diventeranno irreversibili, perché saranno entrati nel cuore del popolo di Dio». – “Il Papa che vuol far brillare il volto di una Chiesa accogliente” | La Stampa | ANDREA TORNIELLI, Pubblicato il 17/12/2016 – Intervista con Víctor Manuel Fernández, rettore della Uca: gli 80 anni di Francesco, un primo bilancio del pontificato e il cuore del suo messaggio

For All the New/Novel Doctrine in #AmorisLaetitia, Let Pope Francis Be Accursed!

For All the New/Novel Doctrine in Amoris Laetitia, Let Pope Francis be Accursed.

(What does this translate to canonically? That’s the question; and now, that should be the only question)

That Pope Francis Didn’t Change Doctrine is a red herring. The pope has taught new/novel doctrine. So says Card. Schönborn and Fr. Lombardi, and now, Archbishop Victor Manuel Fernández, the alleged ghostwriter of Amoris Laetitia:

After several months of intense activity by sectors that oppose the novelties of the eighth chapter of Amoris Laetitia – minorities, but hyperactive ones – or of strong attempts to disguise them, the war seems to have reached a stalemate. It is now worth pausing to acknowledge that which is concretely what Francis leaves to us as an irreversible novelty. (My emphases)


There Is No Other Gospel
6 I am astonished that you are so quickly deserting him who called you in the grace of Christ and turning to a different gospel—[a] 7 not that there is another gospel, but there are some who trouble you and want to pervert the gospel of Christ. 8 But even if we, or an angel from heaven, should preach to you a gospel contrary to that which we preached to you, let him be accursed. 9 As we have said before, so now I say again, If any one is preaching to you a gospel contrary to that which you received, let him be accursed.
10 Am I now seeking the favor of men, or of God? Or am I trying to please men? If I were still pleasing men, I should not be a servant[b] of Christ.[c] – Gal 1:6-10 (RSVCE)

Footnotes:
a. After the greeting there is no commendation, as was usual, but rather strong rebuke.
b. Galatians 1:10 Or slave
c. No doubt Paul was accused of exempting Gentile converts from the law of Moses in order to curry favor.

Example of a New/Novel Doctrine: With #AmorisLaetitia, Pope Francis Expands Kasper’s Proposal

And Canonist Dr. Edward Peters is in disbelief!

Dr. Edward Peters says:
12 April 2016 at 5:19 PM

I don’t think the import of AL fn. 329 has quite sunk in yet.

[It’s spectacular misuse of GS 51 sure has, at least with me and those who are paying attention. …]

That those in supposedly ‘sanctifying’ ‘irregular situations’ who are admitted to the Eucharist include the divorced and civilly remarried who do not intend to abrogate their sexual relationship, is flagged in #298, where in footnote 329, a passage in G&S 51 which discusses the question of temporary continence within marriage, as taught by St Paul, is outrageously transposed to those not in a Christian marriage, i.e. in ‘irregular situations’, as an argument that they should not have to live as brother and sister. The intention, prefaced by a misrepresentation of St John Paul and a bare-faced lie about the meaning of G&S 51 is clear. So where is the difficulty in understanding what the Pope intends?
21 apr, A Year After “Amoris Laetitia”. A Timely Word by Dr. Anna M. Silvas | Settimo Cielo di Sandro Magister during April 22 Rome Conference of Laity to Call for Clarity on ‘Amoris Laetitia’



Cf. #AmorisLaetitia: My Papa Offers Me A Mistress

With #AmorisLaetitia, Pope Francis Expands Kasper’s Proposal

With #AmorisLaetitia, Pope Francis Expands Kasper’s his Proposal

With #AmorisLaetitia, Pope Francis Allows not only the Divorced + Civilly Remarried to Access the Sacraments but also all People in “Irregular” Situations

My argument is in two parts. The first will be questions to ponder upon and the second will be to show that not only was Kasper’s proposal of admitting certain divorced + civilly remarried to communion in Amoris Laetitia, the pope has gone even further and expanded this to certain people in “irregular’ situations” of which the divorced + civilly remarried are of course a subset.

I. Questions to Ponder

1) The pope does not offer us case studies or recipes. Does he have examples of such case studies or recipes?

2) If yes, why did he not offer them for clarity?

3) If no, then on what basis did the pope affirm, in a humble and simple manner, in a note that the help of the sacraments may also be given in ‘certain cases’?

4) With the lack of the required clarity, how are the priests to ensure that the confessional is 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?

One conclusion that one must therefore draw is that the lack of clarity and therefore the ensuing confusion is a purposeful strategy.[a]

II. Has the pope opened up access to the sacraments for people who live in ‘irregular’ situations?
First, the Kasper’s Proposal:

A divorced and remarried person:
1. If he repents of his failure in the first marriage,
2. If he has clarified the obligations of the first marriage, if it is definitively ruled out that he could turn back,
3. If he cannot abandon without further harm the responsibilities taken on with the new civil marriage,
4. If however he is doing the best he can to live out the possibilities of the second marriage on the basis of the faith and to raise his children in the faith,
5. If he has a desire for the sacraments as a source of strength in his situation, should we or can we deny him, after a period of time in a new direction, of “metanoia,” the sacrament of penance and then of communion?

This possible way would not be a general solution. It is not the wide road of the masses, but rather the narrow path of what is probably the smaller segment of the divorced and remarried, those sincerely interested in the sacraments. Should not the worst be avoided precisely here? In fact, when the children of the divorced and remarried do not see their parents approach the sacraments they too usually fail to find their way to confession and communion. Should we not take into account the fact that we will also lose the next generation and perhaps the one after it too? Our long-established practice, is it not showing itself to be counterproductive? [. . .] – Source: Kasper Changes the Paradigm, Bergoglio Applauds

Proceeding to answer:

Since the pope affirms, in a humble and simple manner [what does this even mean and what is its purpose here?], in a note[b] that the help of the sacraments may also be given to those ‘irregular’ situations in ‘certain cases’ and since divorced + civilly remarried are a subset of those in ‘irregular’ situations, then the pope affirms, in a humble and simple manner, in a note that the help of the sacraments may also be given to the divorced + civilly remarried in ‘certain cases’[c]

What might the ‘certain cases’ be?

The pope has never repudiated Kasper’s proposal and it was at his invitation that Cardinal Kasper presented this proposal [which it is now clear was his all along] at the consistory in Feb 2014, therefore the conditions for the ‘certain cases’ to be admitted to the sacraments appear to be 1. thru 5. in Kasper’s Proposal.

“We all know many priests”, he said, who admit remarried divorcees to Holy Communion “without discussing or asking, and that’s a fact.” He added that it is “difficult to handle for the bishop,” and said he was “very happy” that the Pope in the document takes up the controversial approach he has adopted in Vienna.

This involves what he called “five attentions” made to remarried divorcees: a series of five questions the priest must ask to see how merciful and correctly they have behaved before, it can be inferred, they are able to receive Holy Communion. They include how they treat the children of their first marriages, how they treated their abandoned spouse, and how they dealt with unresolved hatred.
With this approach, the sacraments “come into another light,” he said. “It’s about the way of conversion.” –  | VIDEO — Schönborn: ‘Amoris Laetitia’ Needs Serious Theological Discussion, BY EDWARD PENTIN 04/12/2016 | NCR

Has the pope opened up the access to the sacraments beyond the divorced + civilly remarried?

Yes he has, because the pope affirms, in a humble and simple manner, in a note that the help of the sacraments may also be given to people who live in ‘irregular’ situations [of which the divorced + civilly remarried are a subset] in ‘certain cases’, 

As Card. Pell said after the first Synod in 2014, it was never about the divorced + civilly remarried:

Antonio Socci also reaches the same conclusion:

Naturally – in all of this – Communion to the divorced and remarried is only a pretext, it is a question that interests no-one, not even the divorced: the “revolutionaries” have simply used “irregular couples” as an impetus to demolish the foundations of two thousand years of Catholicism.
And now there is a panorama of ruins set before the eyes of priests who are still Catholic, since – like skittles toppling – after the indissolubility of marriage, everything will come toppling down: confession, the commandments, the natural law. Most of all, the constant teaching of the Church emerges destroyed. – RORATE CÆLI: Antonio Socci: There has been a coup in the Church

[Update FRIDAY, DECEMBER 2, 2016] Whose Side Are We on? by David Carlin | The Catholic Thing

And not just sexual morality. The whole structure of Catholicism will collapse. For if Jesus, who (we should remember) was no minor authority figure in the history of the Church, was wrong about marriage, who knows how many other things he was wrong about? And if Jesus was wrong, it is likely St. Paul and other New Testament writers were wrong. And if Jesus and Paul were wrong, who can be confident in the teachings of the Fathers and Doctors of the Church? One small leak in the dike.

Conclusion

From now on, it should be expected that not only will the divorced + civilly remarried present themselves to the priests in order to access the sacraments, but also people in ALL ‘irregular’ situations.

[UPDATE Sun August 5, 2018]

Amoris

ArthurMcGowan reply João Pedro and CR reply to ArthurMcGowan


Footnotes:

a. I understand those who prefer a more rigorous pastoral care which leaves no room for confusion. But I sincerely believe that Jesus wants a Church attentive to the goodness which the Holy Spirit sows in the midst of human weakness, a Mother who, while clearly expressing her objective teaching, “always does what good she can, even if in the process, her shoes get soiled by the mud of the street”. [AL, 308]

b. 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

c. Cf. Presentation of the post-Synodal apostolic exhortation Amoris Laetitia: the logic of pastoral mercy, 08.04.2016

(My emphasis)


[UPDATE Fri Feb 17, 2017]

Cardinal Francesco Coccopalmerio:

[T] he divorced and remarried de facto couples, those cohabitating…they’re certainly not models of unions in sync with Catholic doctrine. But the Church cannot look the other way. Therefore, the Sacraments of reconciliation and of Communion must be given, even to those so-called ‘wounded families’ and to however many, who, despite living in situations not in line with traditional matrimonial canons, express the sincere desire to approach the sacraments after an appropriate period of discernment. – ‘It gives the feeling of a schism’: EWTN panel analyzes current ‘disaster’ in the Church | LifeSiteNews

(My emphasis)


The final result will be precisely in accord with Archbishop Bergoglio’s tacit practice for years in Buenos Aires. Make no mistake, the end game is a more or less indifferent permission for any who present for Holy Communion. And so we attain the longed for haven of all-inclusiveness and ‘mercy’: the terminal trivialization of the Eucharist, of sin and repentance, of the sacrament of Matrimony, of any belief in objective and transcendent truth, the evisceration of language, and of any stance of compunction before the living God, the God of Holiness and Truth. If I may adapt here a saying of St Thomas Aquinas: Mercy without truth is the mother of dissolution.
A Year After “Amoris Laetitia”. A Timely Word by Anna M. Silvas, Rome, April 22, 2017


[UPDATE Mon May 14, 2018]

Priest explains how Amoris Laetitia was really written to ‘normalize’ homosexuality | LIFESITE

Amoris Laetitia and Kasper’s Proposal

#AMORIS LAETITIA is here and …

And Kasper’s Proposal [here and here] is in it:

Footnote 351 [paragraph 305] 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). (My emphasis)

No wonder Cardinal Kasper could hardly contain his delight in March.


And what does the Vatican say the Pope says in Amoris Laetitia regarding access to the sacraments for people who live in ‘irregular’ situations?

“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 (My emphasis)


Kasper’s Proposal:

A divorced and remarried person:
1. If he repents of his failure in the first marriage,
2. If he has clarified the obligations of the first marriage, if it is definitively ruled out that he could turn back,
3. If he cannot abandon without further harm the responsibilities taken on with the new civil marriage,
4. If however he is doing the best he can to live out the possibilities of the second marriage on the basis of the faith and to raise his children in the faith,
5. If he has a desire for the sacraments as a source of strength in his situation, should we or can we deny him, after a period of time in a new direction, of “metanoia,” the sacrament of penance and then of communion?

This possible way would not be a general solution. It is not the wide road of the masses, but rather the narrow path of what is probably the smaller segment of the divorced and remarried, those sincerely interested in the sacraments. Should not the worst be avoided precisely here? In fact, when the children of the divorced and remarried do not see their parents approach the sacraments they too usually fail to find their way to confession and communion. Should we not take into account the fact that we will also lose the next generation and perhaps the one after it too? Our long-established practice, is it not showing itself to be counterproductive? [. . .] – Source: Kasper Changes the Paradigm, Bergoglio Applauds

THE WAR Unmasks and Exposes Star Wars: The Force Awakens

Star Wars: The Force Awakens

Uncovered, Unmasked and Exposed

persecuted-christians-in-star-wars


Star Wars Logo

Compare with

contending […] against the principalities, against the powers, against the world rulers of this present darkness, against the spiritual hosts of wickedness in the heavenly places.Eph 6:12 (RSVCE)

and

THE WAR


Star Wars’ Genre

Star Wars is its own genre,” Kasdan told Wired in a recent interview. “It’s not really science fiction. It’s really something on its own, fantasy and myth and science fiction and Flash Gordon and Akira Kurosawa all mixed up together…. It can be anything you want it to be.” – writer Lawrence Kasdan
(My emphasis).

And George Lucas says he wanted to retell, using classical mythological motifs, old mythology in a new way. – Cf. The Mythology of Star Wars with George Lucas and Bill Moyers.

Compare with

Cleverly invented myths – Cf. 2 Pt 1:16 and THE WAR.


 1. Star Wars Occult Symbolism

Star Wars Occult Symbolism

Hidden Right Eye

Great Seal

 

Great Seal - Vader

Snoke

Rey & Finn
Nigra sum, sed formosa, filiæ Jerusalem; ideo dilexit me rex, et introduxit me in cubiculum suum.

Rey & Maz

Lightsaber Duels
Light of the world /Light of life of the kingdom of the Beloved vs. The Luciferian Doctrine of the dominion of darkness.

last-jedi

The Republic
[UPDATE: Sunday, August 5, 2018]
We’ve moved beyond the culture wars. Leftists want to destroy the US by Richard Jack Rail, Fri Aug 3, 2018 | LifeSiteNews Cf. August 2, 2018
This isn’t culture war. It’s worse. By Richard Jack Rail | American Thinker

The Weapon


Top Ten Illuminati Movies | Illuminati Rex NO. 7 STAR WARS

Capture - No 7 Star Wars


[UPDATE November 30, 2017]

Who Are the Killers of the Christians in Syria? | gloria.tv

According to [Maronite Archbishop Joseph Tobji of Aleppo, Syria], there is an international complot headed by the United States against Syria. But, “If one digs deeper, one always discovers the involvement of Israel.”

Cf. Cristiani in Siria: intervista a Mons. Joseph Tobji, arcivescovo di Aleppo
By Redazione, 30 novembre 2017 | Riscossa Cristiana
and By cittacristiana


Bonus

(It ought to be plain)
C314D800-7CFA-4EDD-B2FE-2A4C201E6042_zpsn2faswud

2F7E68B900000578-3366666-image-a-4_1450490873304

Russia: Obama was most evil President | Inessa S – YouTube

 

Obama’s Crimes are Revealed Under Trump, December 02, 2017 By Margaret Kimberley | Information Clearing House

Newsweek Depiction of Obama as Lord Shiva, November 2010

Bonus 2
Jubilee of Mercy Logo Explained

Was Scalfari right when quoted as saying, “Pope has De Facto Abolished Sin with Evangelii Gaudium“?

 

Scalfari: “Pope has De Facto Abolished Sin With Evangelii Gaudium”
Source: “Pope Francis Just Abolished Sin” — Scalfari’s New Christendom, Where God is Replaced by I, Monday, December 30, 2013 | The Eponymous Flower.

Vatican responded: cf. It’s official: Pope has not abolished sin, says Vatican, Tue Dec 31, 2013 5:29am EST | Reuters.

It appears that this is the case from 2014 Synod’s “Relatio post disceptationem”

cf. Erdö’s Relatio cancels sin and the natural law in an instant, October 15, 2014, Il Foglio | Roberto de Mattei – Source: De Mattei on the Synod Relatio: “The Need to Resist Heretical Tendencies” | RORATE CÆLI.

Sin abolished by: “gradualness of law” vs. “law of gradualness”.


And mostly it would dispense of the need to observe the commandments, a power that no one on earth has. – RORATE CÆLI: Socci: The Pope Who Wants to Put Himself in God’s Place


In the incriminating article, Seifert, asked Pope Francis to retract an affirmation in Amoris laetitia from which, on the basis of convincing logic, would result in the  dissolution  of  Catholic moral teaching in its entirety. **

 
Seifert cites the sentence in Amoris laetitia according to which the conscience of adulterous couples, otherwise known as “irregular couples” can do more than recognize that a given situation does not correspond objectively to the overall demands of the Gospel.  It can also recognize with sincerity and honesty what for now is the most generous response which can be given to God, and come to see with a certain moral security that it is what God himself is asking amid the concrete complexity of one’s limits, while yet not fully the objective ideal (AL, no. 303). 
 
In other words, Seifert comments, besides defining the objective state of grave mortal sin “not yet fully the objective ideal”, Amoris laetitia affirms that we can know with a certain moral security that God Himself asks us to commit intrinsically wicked acts, like adultery and active homosexuality. 
 
The Austrian philosopher at this point poses his question:” I ask: Can pure Logic fail to ask us under this assumption: If only one case of an intrinsically immoral act can be permitted and even willed by God, must this not apply to all acts considered ‘intrinsically wrong’? If it is true that God can want an adulterous couple to live in adultery, should then not also the commandment ‘Do not commit adultery!’ be reformulated?  […] Must then not also the other 9 commandments, Humanae VitaeEvangelium Vitae, and all past and present or future Church documents, dogmas, or councils that teach the existence of intrinsically wrong acts, fall? […]Must then not from pure logic euthanasia, suicide, or assistance to it, lies, thefts, perjuries, negations or betrayals of Christ, like that of St. Peter, or murder, under some circumstances and after proper “discernment,” be good and praiseworthy because of the complexity of a concrete situation.” 

The Seifert Case: Who is separating themselves from the Church? by Roberto de Mattei | Corrispondenza Romana. September 6, 2017

Cf. Does pure logic threaten to destroy the entire moral doctrine of the Catholic Church? by Josef Seifert, August 5, 2017 | AEMAET


In Support of Dr. Seifert:

Josef Seifert, Pure Logic, and the Beginning of the Official Persecution of Orthodoxy within the Church by Claudio Pierantoni, 2017 | AEMAET

Cf. All the Reasons of Professor Seifert, Fired For Too Much Fidelity to the Church di Sandro Magister, Sep 14, 2017 | Settimo Cielo

Cf. Bishop Schneider on Prof. Seifert, Cardinal Caffarra, and the Duty to Resist by Maike Hickson, September 17, 2017 | 1P5


Cf. Joyful, Fruitful Racism by Guy McClung • September 17, AD2017 | Catholic Stand