Cardinal Raymond Burke ignores the new moral theology upon which Amoris Laetitia is based since he and Pope Benedict use the same irrational theology.

 Comments on the blog post Cardinal Burke Knocks the Armchair Critics of Amoris Laetitia by Fr.  Dwight Longenecker April 11, 2016

In this article for the National Catholic Register Cardinal Burke sets out exactly what the pope’s exhortation is, what it attempts to do and how it should be received.

Lionel:

Cardinal Raymond Burke ignores the new moral theology upon which AL is based since he and Pope Benedict use the same irrational theology.They presume there are known exceptions to the traditional teaching on mortal sin,when we humans cannot know of any exception.If there is an exception it would only be known to God.So the Argentinian couple, for example, divorced and remarried whom Pope Francis phoned are on the way to Hell. There was no circumstance or condition, known to the pope, which would make them exceptions, to going to Hell.

Yet we see that AL is based upon these so called exceptions.
1.Cardinal  Raymond  Burke should be asked how could Pope Francis know that the Argentinian woman who was divorced and remarried, was not going to Hell ? What would be the circumstance or condition which could make any such couple and exception? How can  'full knowledge' and 'deliberate consent' 1 be a factor in saying that the Argentian woman was not in mortal sin? How can we humans judge these factors as being exceptions to being in mortal sin and going to Hell?
One can speculate that there can be mitigating conditions but to speculate and then connect it to personal cases is irrational.It's playing God.
We cannot link the speculation to an actual case.Since an actual case is decided only by God.
There is no link between the speculation and an actual case.Since real case is decided only by God.
There is no link between the speculation and mortal sin in an actual case.This was the error in the  error in the Catechism(1992).It miselads people. It is now the basis of the new moral theology.
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He says clearly that those who set themselves up as critics of the Holy Father and the exhortation are wrong and are causing scandal.
Lionel: If any one suggests that he can physically see people saved in Heaven, who were living on earth in adultery, and so there are exceptions to traditional morality this would be irrational. Since it is not physically possible to see or know exceptions in the present times.Yet upon this irrationality is based the moral theology of Pope Francis and Pope Benedict.
It has to be rejected. Since it is common sense that we cannot know of any exceptions to going to Hell, in a particular case of adultery or concubinage.
There can never be known exceptions. This is something obvious. Elementary.
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 The behavior of the Catholic fundamentalists over the weekend has been scandalous.
Lionel: I think AL is scandalous.I can imagine good Catholics who know the Faith are also expressing their shock.
It is easy for me to express myself since I am not employed by the Church. I have a simple life here.
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 Some who believe themselves to be such good Catholics have used vile and obscene language about the Pope, trumpeted their prognostications of doom and gloom and in doing so have declared themselves not to be the best Catholics of all, but the worst.

Cardinal Burke is right to say they have caused scandal because their self righteous, ignorant and arrogant writings have caused others to stumble, lose faith in the church and to question the authority of the Holy Father and the church they say they love.
Lionel: AL uses an irrationality at the basis of its pro-Masonic moral theology, which was being taught at Catholic universities and seminaries all over the world, with no correction from the magisterium.I attended Moral Theology semesters at a Catholic Theological Institute in which the  Fundamental Option Theory(FOT) was praised.FOT suggests that objectively we cannot identify mortal sins since subjectively  'the fundamental option'( whatever it meant) was good.So a woman vulgarly dressed was not in mortal sin, necessarily, since she could be ignorant etc.

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In a complete explanation of the intent of the exhortation and how it should be received Cardinal Burke writes,

The only key to the correct interpretation of Amoris Laetitia is the constant teaching of the Church and her discipline that safeguards and fosters this teaching.(Lionel: False. The present moral theology based on known exceptions is heretical). Pope Francis makes clear, from the beginning, that the post-synodal apostolic exhortation is not an act of the magisterium (No. 3).(Lionel : But is heretical all the same.Like the Document on the Jews which said Jews do not need to convert.Or Pope Benedict telling Avvenire last month that the dogma extra ecclesiam nulla salus does not exist any more as it was known in the 16th century) The very form of the document confirms the same. It is written as a reflection of the Holy Father on the work of the last two sessions of the Synod of Bishops.(Lionel : In his reflection there are exceptions to the Biblical teachings on morality in particular cases)  For instance, in Chapter Eight, which some wish to interpret as the proposal of a new discipline with obvious implications for the Church’s doctrine, Pope Francis, citing his post-synodal apostolic exhortation Evangelii Gaudium, declares:

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” (No. 308).

In other words, the Holy Father is proposing what he personally believes is the will of Christ for His Church, but he does not intend to impose his point of view, nor to condemn those who insist on what he calls “a more rigorous pastoral care.”(Lionel : He is saying pastorally he can know of exceptions to traditional morality.So if there is a couple living together for six months, their parish priest will give them the Eucharist since he has not personally, for example, seen them having sexual relations.He will still assume the couple will be going to Heaven if they die immediately.There is no scandal caused by them in the parish?)  The personal, that is, non-magisterial, nature of the document is also evident in the fact that the references cited are principally the final report of the 2015 session of the Synod of Bishops, and the addresses and homilies of Pope Francis himself. There is no consistent effort to relate the text, in general, or these citations to the magisterium, the Fathers of the Church and other proven authors.

What is more, as noted above, a document which is the fruit of the Synod of Bishops must always be read in the light of the purpose of the Synod itself, namely, to safeguard and foster what the Church has always taught and practiced in accord with her teaching.(Lionel : There is a new theology, a new ecclesiology based on the irrationality of known exceptions to the traditional teachings.So the traditional teaching is rejected.This was not what the Church taught at the Council of Trent and before Trent).

In other words, a post-synodal apostolic exhortation, by its very nature, does not propose new doctrine and discipline but applies the perennial doctrine and discipline to the situation of the world at the time.(Lionel : There was no perennial doctrine which said hypothetical cases are known exceptions to the dogma extra ecclesiam nulla salus(EENS).Yet this is how Cardinal Burke interprets EENS. The perennial doctrine does not say that there are known exceptions to those living in an "irregular" situation and so they are not in mortal sin.

 Hence it is (sic) 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." (#301).'.

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Finally, Cardinal Burke relates a personal experience, and he does so, as I did over the weekend in this post because a pastoral exhortation is ultimately not about doctrine but about pastoral practice. (Lionel : How can any one say pastorally that a couple living in concubinage is not in mortal sin and will not be going to Hell? Hypothetically one can speculate.) In other words it is not about theory primarily, but about real people in real situations in the church.

During the past two years, in which the Church has engaged in an intense discussion of marriage and the family, I have frequently recalled an experience from my childhood. I was raised on a family dairy farm in rural Wisconsin, the youngest of six children of good Catholic parents. Ten o’clock Sunday Mass at our parish church in the nearby town was clearly at the heart of our life of faith. At a certain point, I became aware of a couple, friends of my parents from a neighboring farm, who were always at Holy Mass but never received Holy Communion. When I asked my father why they never received Holy Communion, he explained to me that the husband was married to another woman and, therefore, could not receive the sacraments.

I recall vividly that my father explained to me the Church’s practice, in fidelity to her teaching, in a serene manner. The discipline obviously made sense to him, and it made sense to me. In fact, his explanation was a primary occasion for me to reflect on the nature of marriage as an indissoluble bond between husband and wife. At the same time, I must say that the parish priest always treated the couple involved with the greatest respect, even as they took part in parish life in a manner appropriate to the irregular state of their union. For my part, I always had the impression that, even though it must have been very difficult to be unable to receive the Sacraments, they were at peace in living according to the truth about their marital state.

Over more than 40 years of priestly life and ministry, during 21 of which I have served as a bishop, I have known numerous other couples in an irregular union for whom I or my brother priests have had pastoral care. Even though their suffering would be clear to any compassionate soul, I have seen ever more clearly over the years that the first sign of respect and love for them is to speak the truth to them with love. In that way, the Church’s teaching is not something which further wounds them but, in truth, frees them for the love of God and their neighbor.

Lionel: One can treat such persons with dignity and kindness but the truth is that they are living in grave sin.This is the doctrinal teaching which comes from the Bible.Pope Francis and Pope Benedict are rejecting this teaching, with their pastorally known exceptions to adultery, concubinage and  mortal sin. They have created a new moral theology , as they have created a new salvation theology, related to EENS, based on speculation.They presume this will be the measure God will use on Judgement Day, to negate the teachings of the Church inspired by the Holy Spirit.

For Cardinal Burke hypothetical cases ( baptism of desire etc) are pastorally known exceptions to the dogma EENS.Hypothetical cases are also pastorally known exceptions to the traditional teaching on mortal sin.This is irrationality and heresy.

-Lionel Andrades

http://www.patheos.com/blogs/standingonmyhead/2016/04/cardinal-burke-knocks-the-armchair-critics-of-amoris-laetitia.html

1.

1857 For a sin to be mortal, three conditions must together be met: "Mortal sin is sin whose object is grave matter and which is also committed with full knowledge and deliberate consent."¹³¹

1858 Grave matter is specified by the Ten Commandments, corresponding to the answer of Jesus to the rich young man: "Do not kill, Do not commit adultery, Do not steal, Do not bear false witness, Do not defraud, Honor your father and your mother."¹³² The gravity of sins is more or less great: murder is graver than theft. One must also take into account who is wronged: violence against parents is in itself graver than violence against a stranger.

1859 Mortal sin requires full knowledge and complete consent. It presupposes knowledge of the sinful character of the act, of its opposition to God's law. It also implies a consent sufficiently deliberate to be a personal choice. Feigned ignorance and hardness of heart¹³³ do not diminish, but rather increase, the voluntary character of a sin.

1860 Unintentional ignorance can diminish or even remove the imputability of a grave offense. But no one is deemed to be ignorant of the principles of the moral law, which are written in the conscience of every man. The promptings of feelings and passions can also diminish the voluntary and free character of the offense, as can external pressures or pathological disorders. Sin committed through malice, by deliberate choice of evil, is the gravest.

For humans, including the popes, there cannot be known exceptions to the moral law http://eucharistandmission.blogspot.it/2016/04/for-humans-including-popes-there-cannot.html

The Catechism of the Council of Trent is free of the error of assuming hypothetical cases are general exceptions to the traditional moral teachings of the Church: other catechisms have made a mistake

http://eucharistandmission.blogspot.it/2016/04/cardinal-raymond-burke-ignores-new.html

The two popes and most of the Jesuits assume there is known salvation outside the Church. Upon this irrationality(personally knowing people saved or about to be saved without Catholic faith and the baptism of water) they have based their new theology in faith and morals
http://eucharistandmission.blogspot.it/2016/04/the-two-popes-and-most-of-jesuits.html

Cushingism is not part of the whole Tradition of the Church. Cardinal Burke interprets Vatican Council II and the dogma EENS with Cushingism: Amoris Laetitia is based on the new moral theology, the heretical theology
http://eucharistandmission.blogspot.it/2016/04/cushingism-is-not-part-of-whole.html