At the end of our life, we shall all be judged by charity. --St. John of the Cross
Started by Geremia, September 23, 2017, 07:52:34 PM
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Quote from: Kephapaulos on September 26, 2017, 11:07:54 AMThere's a petition to sign too!https://www.lifesitenews.com/news/lifesite-launches-petition-in-support-of-filial-correction
QuoteAfter the publication on Sunday, September 24, 2017, of the Correctio Filialis by 62 clerics and lay scholars in which they expose seven heretical propositions contained in the Apostolic Exhortation Amoris Laetitia, FSSPX.News asked Bishop Bernard Fellay, Superior General of the Society of St. Pius X, why he signed the document.FSSPX.News: Why did you support the Correctio Filialis?Bishop Fellay: This filial approach on the part of clerics and lay scholars, troubled by the heterodox propositions in Amoris Laetitia, is very important. Christ's teaching on marriage can not be surreptitiously changed on the pretext that the times have changed and that pastoral care should adapt by offering ways to bypass doctrine.I understand that the authors of the Correctio Filialis are overwhelmed by the division caused by Amoris Laetitia, by the pope's explanations of this document in recent declarations, and by his statements on Luther. In some countries, the bishops now allow communion for the divorced and civilly remarried, while in others they refuse it. Is Catholic morality variable? Can it be subject to contradictory interpretations?Since September 2016, four cardinals have been respectfully asking the pope to "clarify" his Exhortation; this year they requested an audience. The only answer they received was silence, but silence is not an answer. On a question this serious and faced with the current divisions, the Holy Father must give a clear answer on the substance of the Exhortation.In this sad situation of confusion, it is very important that the debate on these important questions grows, in order that the truth may be re-established and error condemned.That is why I supported this approach, but it is not so much the names of those who signed the Correctio Filialis as the objective value of the arguments presented that must be taken into account.FSSPX.News: Does this affect the relations between the Society of St. Pius X and Rome?Bishop Fellay: Our respect for the pope remains intact, and it is precisely out of respect for his office that we ask him as his sons to "confirm his brethren" by publicly rejecting the openly heterodox propositions that are causing so much division in the Church.I appreciated the answer of Ettore Gotti Tedeschi , who also signed the Correctio Filialis. He rightly declared that we are not the enemies of the pope. On the contrary, we do this because we love the Church.This was Archbishop Lefebvre's attitude and that of the Society of St. Pius X from the beginning. In his declaration on November 21, 1974, our founder said, "We adhere with all our heart and all our soul to Catholic Rome, guardian of the Catholic Faith and the traditions necessary to maintain it, and to Eternal Rome, mistress of wisdom and truth. On the other hand we refuse and have always refused to follow the Rome of the neo-Modernist and neo-Protestant tendencies"; it is precisely this neo-Modernism and neo-Protestantism that the authors of the Correctio Filialis rightly denounced as the cause of the changes made by Amoris Laetitia in the doctrine and morality of marriage.We are attached to Rome, Mater et Magistra, with every fiber of our being. We would no longer be Roman if we renounced her two-thousand-year-old doctrine; on the contrary, we would become the artisans of her demolition, with situation ethics dangerously upheld by weak doctrine.Our fidelity to Tradition is not a way of living in the past, but a guarantee of sustainability for the future. It is on this condition alone we can serve the Church effectively.FSSPX.News: What are your hopes for this Correctio Filialis?Bishop Fellay: We must hope it will bring about a clearer realization of the gravity of the situation in the Church, both among the clergy and among the faithful. Indeed, as Benedict XVI admitted, "Peter's barque is taking water on all sides". This is no poetic image; it is a tragic reality. In this battle, faith and morals must be defended!We also hope that others among those who have souls in their care will show their support. In exposing the objectively unorthodox propositions, the signatories of the Correctio Filialis have simply said loudly and clearly what many know in their heart. Is it not time for these pastors to say so, loud and clear? But, again, it is less the number of signatures than the objective value of the arguments that counts. The Truth revealed by Christ is not quantifiable; it is above all immutable.We must implore God that the Vicar of Christ may restore complete clarity to such an essential area; the divine law of marriage can not be changed without causing serious dissension. If nothing is done, the division that is appearing in the Church will become irreparable. For this reason we pray that Our Lord's words to St. Peter may truly apply to Pope Francis: "And thou, being once converted, confirm thy brethren" (Luke 22:32). Ettore Gotti Tedeschi, an economist and president of the Institute for the Works of Religion from 2009 to 2012, granted an interview to the Hispanic website Infovaticana (Sept. 24, 2017), that was republished by Vaticanist Marco Tosatti on his blog - Ed. Note.
QuoteIt is asked whether, following the affirmations of Amoris Laetitia (300-305), it has now become possible to grant absolution in the sacrament of penance and thus to admit to holy Communion a person who, while bound by a valid marital bond, lives together with a different person more uxorio without fulfilling the conditions provided for by Familiaris Consortio, 84, and subsequently reaffirmed by Reconciliatio et Paenitentia, 34, and Sacramentum Caritatis, 29. Can the expression "in certain cases" found in Note 351 (305) of the exhortation Amoris Laetitia be applied to divorced persons who are in a new union and who continue to live more uxorio ["in marital way"]?After the publication of the post-synodal exhortation Amoris Laetitia (304), does one still need to regard as valid the teaching of St. John Paul II's encyclical Veritatis Splendor, 79, based on sacred Scripture and on the Tradition of the Church, on the existence of absolute moral norms that prohibit intrinsically evil acts and that are binding without exceptions?After Amoris Laetitia (301) is it still possible to affirm that a person who habitually lives in contradiction to a commandment of God's law, as for instance the one that prohibits adultery (Matthew 19:3-9), finds him or herself in an objective situation of grave habitual sin (Pontifical Council for Legislative Texts, "Declaration," June 24, 2000)?After the affirmations of Amoris Laetitia (302) on "circumstances which mitigate moral responsibility," does one still need to regard as valid the teaching of St. John Paul II's encyclical Veritatis Splendor, 81, based on sacred Scripture and on the Tradition of the Church, according to which "circumstances or intentions can never transform an act intrinsically evil by virtue of its object into an act 'subjectively' good or defensible as a choice"?After Amoris Laetitia (303) does one still need to regard as valid the teaching of St. John Paul II's encyclical Veritatis Splendor, 56, based on sacred Scripture and on the Tradition of the Church, that excludes a creative interpretation of the role of conscience and that emphasizes that conscience can never be authorized to legitimate exceptions to absolute moral norms that prohibit intrinsically evil acts by virtue of their object?
Quote37. By virtue of the will of Christ and the unchangeable Tradition of the Church, the sacrament of the Holy Eucharist may not be given to those who are in a public state of objectively grave sin, and sacramental absolution may not be given to those who express their unwillingness to conform to Divine law, even if their unwillingness pertains only to a single grave matter (see Council of Trent, sess. 14, c. 4; Pope John Paul II, Message to the Major Penitentiary Cardinal William W. Baum, on March 22, 1996).
Quote12. A justified person has the sufficient strength with God's grace to carry out the objective demands of the Divine law, since all of the commandments of God are possible for the justified. God's grace, when it justifies the sinner, does of its nature produce conversion from all serious sin (see Council of Trent, sess. 6, Decree on Justification, c. 11; c. 13).
Quote22. Anyone, husband or wife, who has obtained a civil divorce from the spouse to whom he or she is validly married, and has contracted a civil marriage with some other person during the lifetime of his legitimate spouse, and who lives in a marital way with the civil partner, and who chooses to remain in this state with full knowledge of the nature of the act and with full consent of the will to that act, is in a state of mortal sin and therefore can not receive sanctifying grace and grow in charity. Therefore, these Christians, unless they are living as "brother and sister," cannot receive Holy Communion (see John Paul II, Apostolic Exhortation Familiaris consortio, 84).
Quote15. "No circumstance, no purpose, no law whatsoever can ever make licit an act which is intrinsically illicit, since it is contrary to the Law of God, which is written in every human heart, knowable by reason itself, and proclaimed by the Church" (John Paul II, Encyclical Evangelium vitae, 62). There are moral principles and moral truths contained in Divine revelation and in the natural law which include negative prohibitions that absolutely forbid certain kinds of action, inasmuch as these kinds of action are always gravely unlawful on account of their object. Hence, the opinion is wrong that says that a good intention or a good consequence is or can ever be sufficient to justify the commission of such kinds of action (see Council of Trent, sess. 6 de iustificatione, c. 15; John Paul II, Apostolic Exhortation, Reconciliatio et Paenitentia, 17; Encyclical Veritatis Splendor, 80).
Quote20. By natural and Divine law no human being may voluntarily and without sin exercise his sexual powers outside of a valid marriage. It is, therefore, contrary to Holy Scripture and Tradition to affirm that conscience can truly and rightly judge that sexual acts between persons who have contracted a civil marriage with each other, can sometimes be morally right or requested or even commanded by God, although one or both persons is sacramentally married to another person (see 1 Cor 7: 11; John Paul II, Apostolic Exhortation Familiaris consortio, 84).
QuoteWhoever sheds the blood of man, by man shall his blood be shed; for God made man in his own image.
QuoteAs the Church is subject to Christ, so also let wives be to their husbands in all things.
QuoteIf anyone says that the married state surpasses that of virginity or celibacy, and that it is not better and more blessed to remain in virginity or celibacy than to be united in matrimony, let him be anathema" (DH 1810).
QuoteIf anyone says that the commandments of God are impossible to observe even for a man who is justified and established in grace, let him be anathema" (DH 1568).
QuoteThese shall go into everlasting punishment: but the just, into life everlasting"
QuoteWhosoever shall put away his wife and marry another, committeth adultery against her. And if the wife shall put away her husband, and be married to another, she committeth adultery".
QuoteIf anyone says that a justified man, however perfect he may be, is not bound to observe the commandments of God and of the Church but is bound only to believe, as if the Gospel were merely an absolute promise of eternal life without the condition that the commandments be observed, let him be anathema" (DH 1570).
QuoteThe law of the Lord is unspotted, converting souls."
QuoteIf anyone says that Jesus Christ was given by God to men as a redeemer in whom they are to trust but not also as a lawgiver whom they are bound to obey, let him be anathema" (DH 1571).
QuoteIf anyone says that it is lawful for Christians to have several wives at the same time, and that this is not forbidden by any divine law, let him be anathema" (DH 1802).
QuoteIf anyone says that the marriage bond can be dissolved because of heresy or difficulties in cohabitation or because of the wilful absence of one of the spouses, let him be anathema" (DH 1805)
QuoteIf anyone says that the Church is in error for having taught and for still teaching that in accordance with the evangelical and apostolic doctrine, the marriage bond cannot be dissolved because of adultery on the part of one of the spouses and that neither of the two, not even the innocent one who has given no cause for infidelity, can contract another marriage during the lifetime of the other, and that the husband who dismisses an adulterous wife and marries again and the wife who dismisses and adulterous husband and married again are both guilty of adultery, let him be anathema" (DH 1807).
QuoteEach of us knows how important is the teaching which represents the central theme of this Encyclical and which is today being restated with the authority of the Successor of Peter. Each of us can see the seriousness of what is involved, not only for individuals but also for the whole of society, with the reaffirmation of the universality and immutability of the moral commandments, particularly those which prohibit always and without exception intrinsically evil acts" (DH 4971).
QuoteWhosoever shall eat this bread, or drink the chalice of the Lord unworthily, shall be guilty of the body and of the blood of the Lord."
QuoteReconciliation 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'."
QuoteBecause there is one thing that conspicuously causes great disturbance to holy Church, namely false penance, we warn our brothers in the episcopate, and priests, not to allow the souls of the laity to be deceived or dragged off to hell by false penances. It is certain that a penance is false when many sins are disregarded and a penance is performed for one only, or when it is done for one sin in such a way that the penitent does not renounce another" (DH 717).
QuoteWhosoever committeth sin, committeth also iniquity; and sin is iniquity."
QuoteThe remission of a censure cannot be granted except to an offender whose contempt has been purged".
QuoteAs to these self-same men whose impious teachings we have rejected, we have also judged it necessary to banish their names from the holy Church of God, that is, the name of Sergius, who began to write about this impious doctrine, of Cyrus of Alexandria, of Pyrrhus, of Paul and of Peter and of those who have presided on the throne of this God-protected city, and the same for those who have been like-minded. Then also (the name) of Theodore who was bishop of Pharan. All these aforenamed persons were mentioned by Agatho, the most holy and thrice-blessed pope of elder Rome, in his letter to the . . . emperor, and rejected by him as having thought in a way contrary to our orthodox faith; and we determine that they are also subject to anathema. Along with these we have seen fit to banish from the holy Church of God and to anathematize also Honorius, the former pope of the elder Rome" (DH 550).
QuoteTo them that are married, not I but the Lord commandeth, that the wife depart not from her husband; and if she depart, that she remain unmarried, or be reconciled to her husband. And let not the husband put away his wife."
QuoteHe hath commanded no man to do wickedly, and he hath given no man licence to sin."
QuoteThe Church reaffirms her practice, which is based upon Sacred Scripture, of not admitting to Eucharistic Communion divorced persons who have remarried. They are unable to be admitted thereto from the fact that their state and condition of life objectively contradict that union of love between Christ and the Church which is signified and effected by the Eucharist. Besides this, there is another special pastoral reason: if these people were admitted to the Eucharist, the faithful would be led into error and confusion regarding the Church's teaching about the indissolubility of marriage. 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'."
QuoteYou have the unction from the Holy One, and know all things".
QuoteIf thou wilt keep the commandments and perform acceptable fidelity for ever, they shall preserve thee."
QuoteIf anyone says that matrimonial cases do not belong to ecclesiastical judges, let him be anathema" (DH 1812).
QuoteHe therefore that shall break one of these least commandments, and shall so teach men, shall be called least in the kingdom of heaven."