The end of my story over at Spero News shows a real life example of "Amoris Leatitia" being used as a reason for a diocesan staff person to fail to practice the spiritual work of mercy of admonishing the sinner. This admonishment could result in protecting children from being given scandal, or could result in reconciliation of a marriage breakup.http://www.speroforum.com/a/YUAHKEULPT21/79314-Pope-Francis-in-hot-seat-over-marriage-statements#.WCvK4qIrIWo
Così, per il cardinale Burke Consiglio Vaticano II sarebbe anche non essere magisteriale? My position is that Amoris Laetitia is not Magisterial because it contains serious ambiguities that confuse people and can lead them into error and grave sin. A document with these defects cannot be part of the Church’s perennial teaching. Because that is the case, the Church needs absolute clarity regarding what Pope Francis is teaching and encouraging.INTERVIEW with Card. Burke about their plea to Pope Francis “Seeking Clarity”http://wdtprs.com/blog/2016/11/interview-with-card-burke-about-their-plea-to-pope-francis-seeking-clarity/ Yes there is error in Amoris Laetitia however Vatican Council II also has error and so could not be considered magisterial.There is an objective error in Vatican Council II and this cannot be the work of the Holy Spirit.Amoris Laetitia rejects traditional moral theology with subjectivism. It assumes what is subjectively known only to God is also known to man. It assumes for example, that we can judge when a couple in objective mortal sin is not in mortal sin. So the Eucharist could be given to them. It rejects Veritatis Splendor and Catholic morality as was taught by Pope John Paul and previous popes, based on the Bible. Similarly the Letter of the Holy Office 1949 to the Archbishop of Boston also has rejected traditional salvation theology with subjectivismand this error has been placed in Vatican Council II.The Letter 1949 in principle accepted that hypothetical cases of the baptism of desire etc were objectively visible in the present times. Then with this irrational premise it concluded that there are known exceptions to the dogma extra ecclesiam nulla salus.Vatican Council II also suggests in principle that hypothetical cases are a rupture with Tradition, in particular the dogma extra ecclesiam nulla salus(EENS) and the Syllabus of Errors.So not only the baptism of desire and being saved in invincible ignorance(LG 16, AG 7, LG 14) refer to exceptions to EENS but also ' being saved in imperfect communion with the Church (UR 3), seeds of the Word(AG 11), 'good and holy things in other religions'(NA 2),'elements of sanctification and truth'(LG 8),known cases of salvation outside the visible body of the Church with the 'subsistit it' new theology(LG 8) etc.This is bad philosophy. It has mixed up with is invisible as being visible, what is subjective as being defacto known, what is hypothetical as being objectively seen.This is a factual and objective error in Vatican Council II with reference to the dogma EENS.We cannot see people who are now saved in Heaven with the baptism of desire etc. So why are they mentioned with reference to EENS? I accept them as hypothetical cases.So there is a choice.Vatican Council II chose the irrtional option.With bad philosophy bad theology was created and accepted by the Council Fathers.The magisteriuam had already not corrected the error in the 1949 Letter.The Archbishop of Boston did not support Fr.Leonard Feeney. He was saying there are no known cases of the baptism of desire etc and so there could not be salvation outside the Church.Some of the Church Fathers at Vatican Council II accepted this error and inserted it in the text since they believed that the baptism of desire etc referred to known cases in the present times. Cardinal Richard Cushing was active at Vatican Council II and had still not lifted the excommunication of Fr. Leonard Feeney.This is all an objective error.It cannot be the work of the Holy Spirit. This is definitely not magisterial since it contradicts the centuries old interpretation of the dogma EENS by the past magisterium.It also does all this with the use of an irrational premise to create a non traditional conclusion.This new theology is based on an irrational premise.So for Cardinal Burke Vatican Council II would also not be magisterial ?
I could not find Bai's example simply following her link. I did not do an in depth search, but this should be straight forward, not needing to put a PhD effort to find it.Bai, post your bit here, please.. or you have wasted time, at least to me.Karl
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