Saturday, May 14, 2016

The de fide teachings on morals was changed by Pope Francis. It is a doctrinal change approved by Card. Muller. Change in moral doctrine is opposed by some conservatives : change in salvation doctrine is approved by all

There was a campaign for many years by the Masons ( secret societies) to have the Eucharist given to the married and divorced. In Italy they even had public demonstrations. Satan knows this  was important.Similarly there was a campaign over centuries to consider 'the desire for baptism by a catechuman who dies before receiving it', also to be a baptism like the baptism of water.
Pope and saints with goodwill responded to this campaign.They said that a person could be saved with this desire, in a hypothetical case.
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The campaign had its big success when the Baltimore Catechism first referred to a 'baptism of desire'.Then in 1949 Boston it was assumed that the baptism of desire referred to a known case, explicit like the baptism of water.So it became a practical exception to the dogma extra ecclesiam nulla salus (EENS).The dogma was practically and theoretically eliminated There was a new doctrine on salvation.

Conservative Catholics, approved this new doctrine.Until today they oppose giving the Eucharist to the married and divorced but they also affirm that not every ione in 2016 needs to be a formal member of the Church for salvation.
The mistake of assuming a hypothetical baptism of desire was practically known is now part of the text of Vatican Council II(AG 7, LG 14 etc) and the Prefect of the Congregation of the Faith Cardinal Muller approves this.He was always a liberal like the two popes.
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All this was clear for Cardinal Kasper,who before the initial Synod on the Family said if ecclesiology can be changed( it was changed on exclusive salvation in the Catholic Church) then why not can there be a change on giving the Eucharist to the married and divorced.
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Pope Benedict always agreed with the liberals ( Masons) on this point.So he said in the Avvenire interview, that Vatican Council II has caused a 'development' ( rejection) of the dogma EENS according to the 16th century missionaries ( and Fr.Leonard Feeney and the St.Benedict Centers).NO ONE PROTESTED OR REASONED THIS OUT IN PUBLIC.
Even over the years too, when Wikipedia  stated that LG 16 is an exception to the Feeneyite interpretation of EENS there never was a contradiction from the CDF. The Masons would object.
Pope Benedict, Cardinal Muller and Archbishop D i Noia among others at the CDF assured the Jewish Left rabbis there would be nothing in an agreement with the SSPX ( which was about to be recognised) to hamper Catholic Jewish (Left) relations.They were affirming politics instead of Catholic doctrine.

Cardinal Gerhard Müller, prefect of the Congregation for the Doctrine of the Faith, attends the Christmas tree lighting in St. Peter's Square, Dec. 18, 2015. Credit: Alexey Gotovskiy/CNA.
Cardinal Muller who has issued a statement praising Amoris Laeitia (CNA/EWTN News report ) .1  He had always accepted that there were 'practical exceptions' to the traditional teaching on salvation.Now he has approved  the 'practical exceptions' to the teachings on morals and has accepted a new moral theology.
Pastorally we cannot say that a particular person living in mortal sin will not go to Hell if he dies immediately. We humans cannot know. Pastorally we cannot say that a particular non Catholic will not go to Hell if he dies immediately. There is no way of knowing exceptions to mortal sin or the dogma extra ecclesiam nulla salus(EENS).
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Similarly pastorally how can we say that a marriage should be annulled , since it was not a marriage in the first place? Yet Cardinal Muller approves of marriage annulments based on the new moral theology.

As for the “integration” of those who are divorced-and-remarried, Cardinal Müller said it is “essential that the word of God be proclaimed in the process … thus these baptized persons will shed light, little by little, on this second union that they have begun and in which they live.”
This could include the possibility of reviewing the nullity of their sacramental marriage, he said, and a possible “assumption of certain public ecclesial offices.” 2
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How can we pastorally give a dispensation in an inter faith marriage as if we know of a case of salvation outside the Church and so the couple are not living in mortal sin? The liberal CDF has not objection.
A priest in the Confessional can grant absolution to a person in mortal sin but pastorally he cannot say that a person living in mortal sin has Sanctifying Grace.This would only be known to God.This is the point that Bishop Athanasius Schneider also seems to miss in his interpretation of Vatican Council II and in his comment on Amoris Leitizia(AL).He is affirming the liberal theology of Cardinal Muller and the two popes.
AL is based on their being known exceptions to the traditional teaching on mortal sin.This is the present mortal theology in Catholic universities and seminaries which is approved by Cardinal Muller.Subjectivism is official.
Father Matthias Gaudron, priest of the Society of St. Pius X, comments on the subjectivism of the post-synodal Apostolic Exhortation Amoris Laetitia released on April 8, 2016.
It is true that Catholic doctrine about marriage and all previous norms continue to remain in force, and therefore persons living in concubinage or with a civil union only are by the very fact forbidden to receive absolution or Holy Communion. But…there are exceptions!- Father Matthias Gaudron SSPX 3

Questioning Catholic Morality

We must, says the Pope, “avoid judgments which do not take into account the complexity of various situations” (¶304). General norms are of course very good, “but in their formulation they cannot provide absolutely for all particular situations.” That may be true of most human norms, but not of divine laws which decree that the conjugal act is permitted only to a man and a woman validly married, and that a consummated sacramental marriage cannot be dissolved by any authority on earth — not even by the Pope.These laws admit of no exceptions and are valid independent of any particular circumstance.-  Father Matthias Gaudron
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For Bishop Schneider too there are known exceptions to the traditional theology on morals and faith( salvation). He has accepted the new theology. The result is a new ecclesiology.His interpretation of Vatican Council II is based on known exceptions ( LG 16, LG 8, UR 3 etc.) to the dogma EENS.With the new ecclesiology he interprets Vatican Council II and finds it wanting.

Father Matthias Gaudron states:
These laws admit of no exceptions and are valid independent of any particular circumstance. The morality of an action is in part objective and thus does not depend merely on circumstances or the intention of the agent. Killing an innocent person, abusing a child, and calumniating someone are always and in every case wrong, and hence they cannot become morally good actions even if done with the best of intentions.
Bishop Schneider approves of 'known exceptions', 'subjectivism as objectivism' and 'situation ethics' as theories. He also believes they can be recognized and implemented in real life.This is magisterial according to the CDF.

There was no clear comment from the CDF Prefect on what Fr.Matthias Guadron says here.
If out of ignorance and having an erroneous conscience, a man thinks it is permissible to kill an innocent person in order to save another, or that it is permissible to calumniate an adversary in the interest of a worthy cause, subjectively he may perhaps not be guilty of the sin, but his action remains objectively evil.

So Vatican Council II's Lumen Gentium 16 would not only be hypothetical for him but also practically known in personal cases.So he would support Pope Benedict on EENS being a break with the 16th century Catholic Church.
AL(301) would not refer to theoretical moral possibilities but actual cases in which a judgment and exception can be made. This would be normal.

The liberals and Masons mix up what is unknown as being known. Then they create exceptions to the traditional teachings on faith and morals. Over time, the exceptions become the norm in the Catholic Church.
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Pope Francis contradicts Veritatis Splendor.Amoris Laetitia was a break with Pope John Paul II. Even Fr. Matthias Gaudron notices it.
This has nothing at all to do with “thinking that everything is black and white” (¶305). One can very well sympathize with a woman driven into a new relationship because of the infidelity or callousness of her husband. In such a case one may admit that the guilt is lessened, but adultery is still an inherently evil act.
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 Annulments and dispensations have been mass produced to attack the family. AL too mixes up what is unknown as being known to create more sacrilege.Remember the Kennedy annulments.
Unknown cases in Vatican Council II (LG 16 etc. ) are presented as known and so the Council becomes a break with the dogma EENS. Since they are 'known' it is assumed there is salvation outside the Church. Since there is salvation outside the Church non Catholics are allowed to marry Catholics and it is not considered being in adultery. This is another attack on the family.The non Catholic spouse is assumed to be saved outside the Church. This is a magisterium-approved  attack on the family but this is the reasoning that Bishop Schneider also uses to interpret Vatican Council II and Church documents.
It is the norm for him as in the rest of the Church, to mix up what is unknown as being known.
Why doesn't Bishop Schneider clearly say that there are no known exceptions to EENS in Vatican Council II? Subjective cases cannot be objective. We cannot know of anyone for example saved in imperfect communion with the Church(UR 3) or 'elements of sanctification and truth'(LG 8).So UR 3 and LG 8 are irrelevant to traditional Catholic exclusivist ecclesiology. Why does he still  interpret Vatican Council II like the Neo Catechumenale Way, Charismatic Renewal and the liberal Left? 

Why does he not say that we can never know when a Catholic sacramental marriage was invalid at the outset? This is Protestantism.
How can the priest know when a divorced and remarried has Sanctifying Grace even though they are in mortal sin.? Why do ecclesiastics assume all this is possible? How does the bishop or a priest have the right to grant an annulment or dispensation, break a family and permit new marriages and possibilities for receiving the Eucharist without it being considered sacrilegious?. 

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How does a cardinal or bishop  have the right to regularize an irregular (mortal sin) relationship by breaking a marriage? How can they break marriages or validate adulterous and heretical ones based on a rejection of the faith ( EENS) and moral( mortal sin/sacrilege) teachings of the Catholic Church? These are points which were not covered by Cardinal Muller (Oviedo, Spain, May 12, 2016,CNA/EWTN News). 
He was not affirming the traditional  de fide teachings on faith and morals but instead pleasing the Masons and the rest of the Jewish Left.
The de fide teachings on morals was changed by Pope Francis. It is a doctrinal change.
But now Pope Francis maintains that “it 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,” and that this is so not only through ignorance of the divine law, but also on account of the “great difficulty in understanding its [the rule’s] ‘inherent values.’” Someone could even “be in a concrete situation which does not allow him or her to act differently and decide otherwise without further sin” (¶301). Thus the Pope is declaring officially the possibility that someone in an objectively sinful relationship must remain in it so as not to commit yet another sin.- Father Matthias Gaudron 
-Lionel Andrades


MAY 13, 2016

Cardinal Gerhard Muller assumes there are practical exceptions to the Church's traditional teachings on morals and faith : overlooks this error in Amoris Laetitia 


Amoris Laetitia:a Triumph of Subjectivism - Father Matthias Gaudron SSPX

How easily annulments and dispensations are given and now Amoris Laetitia offers another Church-approved means to strike at the family

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