10). AL 304: ‘I earnestly ask that we always recall a teaching of Saint Thomas Aquinas and learn to incorporate it in our pastoral discernment: “Although there is necessity in the general principles, the more we descend to matters of detail, the more frequently we encounter defects… In matters of action, truth or practical rectitude is not the same for all, as to matters of detail, but only as to the general principles; and where there is the same rectitude in matters of detail, it is not equally known to all… The principle will be found to fail, according as we descend further into detail”. It is true that general rules set forth a good which can never be disregarded or neglected, but in their formulation they cannot provide absolutely for all particular situations.’ Understood as meaning that moral principles and moral truths contained in divine revelation and in the natural law do not include negative prohibitions that absolutely forbid particular kinds of action under any and all circumstances: i). Haeretica, sacrae Scripturae contraria. ii). Scandalosa, prava, perversa. John Paul II, Veritatis splendor 115: “Each 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). See also: Rom. 3:8; 1 Cor. 6: 9-10; Gal. 5: 19-21; Apoc. 22:15; 4th Lateran Council, chapter 22 (DH 815); Council of Constance, Bull Inter cunctas, 14 (DH 1254); Paul VI, Humanae vitae, 14: AAS 60 (1968) 490-91. John Paul II, Veritatis splendor, 83: AAS 85 (1993): 1199 (DH 4970).
11). AL 308: ‘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”.’ If understood as meaning that Our Lord Jesus Christ wills that the Church abandon her perennial discipline of refusing the Eucharist to the divorced and remarried and of refusing absolution to the divorced and remarried who do not express contrition for their state of life and a firm purpose of amendment with regard to it: i). Haeretica, sacrae Scripturae contraria. ii). Scandalosa, prava, perversa, impia, blasphema. 1 Cor. 11:27: “Whosoever 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.” Familiaris consortio, 84: “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’.” 2nd Lateran Council, canon 20: “Because 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). See also: Mt. 7:6; Mt. 22: 11-13; 1 Cor. 11:28-30; Heb. 13:8; Council of Trent, session 14, Decree on Penance, cap. 4; Council of Trent, session 13, Decree on the most holy Eucharist (DH 1646-47)); Innocent XI, Condemned propositions of the ‘Laxists’, 60-63 (DH 2160-63); John Paul
B. Propositions falling under lesser censures 12). AL 295: ‘Saint John Paul II proposed the so-called “law of gradualness” in the knowledge that the human being “knows, loves and accomplishes moral good by different stages of growth”. This is not a “gradualness of law” but rather a gradualness in the prudential exercise of free acts on the part of subjects who are not in a position to understand, appreciate, or fully carry out the objective demands of the law.’ If understood as meaning that free acts that do not fully carry out the objective demands of divine law can be morally good: i). Erronea in fide. ii). Scandalosa, prava. 1 Jn. 3: 4: “Whosoever committeth sin, committeth also iniquity; and sin is iniquity.” See also: Leo XIII, Libertas praestantissimum, ASS 20 (1887-88): 598 (DH 3248); John Paul II, Veritatis splendor, 40: AAS 85 (1993): 1165 (DH 4953).
13). AL 296; “There are two ways of thinking which recur throughout the Church’s history: casting off and reinstating. The Church’s way, from the time of the Council of Jerusalem, has always been the way of Jesus, the way of mercy and reinstatement. The way of the Church is not to condemn anyone for ever.” AL 297; ‘No one can be condemned for ever, because that is not the logic of the Gospel!’ Understood as meaning that in circumstances where an offender does not cease to commit an offence the Church does not have the power or the right to inflict punishments or condemnations without later remitting them or lifting them, or that the Church does not have the power or the right to condemn and anathematise individuals after their death: i). Erronea in fide. ii). Scandalosa, perniciosa, derogans praxi sive usui et disciplinae Ecclesiae. 1983 Code of Canon Law, can. 1358: “The remission of a censure cannot be granted except to an offender whose contempt has been purged”. 3rd Council of Constantinople, Condemnation of the Monothelites and of Pope Honorius I: “As 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). See also: 2nd Council of Constantinople, canons 11-12; Lateran Synod, canon 18 (DH 518-20); Leo II, letter Regi regum, DH 563; 4th Council of Constantinople, canon 11; Council of Florence, Decree for the Jacobites DH 1339-1346; Benedict XV, 1917 Code of Canon Law, canons 855, 2214, 2241:1 and 2257; John Paul II, 1983 Code of Canon Law, canons 915 and 1311; Code of Canon Law for Eastern Churches, canon 1424:1.
14). AL 298: ‘The divorced who have entered a new union, for example, can find themselves in a variety of situations, which should not be pigeonholed or fit into overly rigid classifications leaving no room for a suitable personal and pastoral discernment. One thing is a second union consolidated over time, with new children, proven fidelity, generous self-giving, Christian commitment, a consciousness of its irregularity and of the great difficulty of going back without feeling in conscience that one would fall into new sins.’ If understood as meaning that persons who are civilly married to someone other than their true spouse can show Christian virtue by being sexually faithful to their civil partner: i). Erronea in fide. ii). Scandalosa. 1 Cor. 7:10-11: “To 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.” See also: Gen. 2: 21; Mal. 2:15-16; Mt. 5:32, 19:9; Mk. 10:11-12; Lk. 16:18; Heb. 13:4; Letter Quam laudabiliter of Leo I, DH 283; Letter Regressus ad nos of Leo I, DH 311-14; Letter Gaudemus in Domino of Innocent III, DH 777-79; 2nd Council of Lyons, Profession of Faith of Emperor Michael Palaeologus (DH 860); Council of Trent, Session 24 canons 5, 7; Pius Vl, Rescript. ad Episc. Agriens., 11th July 1789; Arcanum, ASS 12 (1879-80): 388-94; Pius XI, Casti connubii, AAS 22 (1930): 546-50 (cf. Dz 3706-10); John Paul II, Apostolic Exhortation Familiaris consortio, 19, 80-81, 84: AAS 74 (1982) 92-149; Catechism of the Catholic Church, 1643-49.
15). AL 298: ‘The Church acknowledges situations “where, for serious reasons, such as the children’s upbringing, a man and woman cannot satisfy the obligation to separate”. [footnote 329] In such situations, many people, knowing and accepting the possibility of living “as brothers and sisters” which the Church offers them, point out that if certain expressions of intimacy are lacking, “it often happens that faithfulness is endangered and the good of the children suffers”.’ {N.B. The last clause in double quotation marks misleadingly applies to divorced and civilly married couples a statement of Vatican Council II, Gaudium et Spes, 51, that refers only to validly married couples.} Understood as endorsing claims that divorced and civilly remarried couples have an obligation of sexual faithfulness to each other rather than to their true spouses, or that their living 'as brother and sister' could be either a culpable occasion of sin against that supposed obligation, or a culpable cause of harm to their children: i) Erronea in fide. ii) Scandalosa, prava, perversa. Ecclesiasticus 15:21: “He hath commanded no man to do wickedly, and he hath given no man licence to sin.” See also: Rom. 3:8, 8: 28; 1 Thess. 4:7; Jas. 1:13-14; John Paul II, Veritatis splendor, 79-83: AAS 85 (1993): 1197-99 (cf. DH 4969-70).
16). AL 300: ‘Since “the degree of responsibility is not equal in all cases”, the consequences or effects of a rule need not necessarily always be the same. [footnote 336] This is also the case with regard to sacramental discipline, since discernment can recognize that in a particular situation no grave fault exists.’ AL 305: ‘Because of forms of conditioning and mitigating factors, it is possible that in an objective situation of sin – which may not be subjectively culpable, or fully such – a person can be living in God’s grace, can love and can also grow in the life of grace and charity, while receiving the Church’s help to this end. [footnote 351] 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”. I would also point out that the Eucharist “is not a prize for the perfect, but a powerful medicine and nourishment for the weak”’.’ Understood as saying that absence of grave fault due to diminished responsibility can permit admission to the Eucharist in the cases of divorced and civilly remarried persons who do not separate, nor undertake to live in perfect continence, but remain in an objective state of adultery and bigamy: i). Erronea in fide, falsa. ii). Scandalosa. John Paul II, Familiaris consortio 84: “The 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’.” 1 Jn. 2:20: “You have the unction from the Holy One, and know all things”. See also Ez. 3:17; Mt. 28:20; 1 Cor. 11:27-29; Eph. 5:30-32; 2nd Lateran Council, DH 717; Paul V, Rituale Romanum, 49; Benedict XIV, Confirmation of the Synod of the Maronites; Encyclical letter Ex omnibus; Benedict XV, 1917 Code of Canon Law, canon 855; John Paul II, 1983 Code of Canon Law, canon 915; Congregation for the Doctrine of the Faith, Letter to bishops of the Catholic Church concerning the reception of Eucharistic communion by those faithful who after a divorce have entered a new marriage, AAS 86 (1994): 974-79; Code of Canon Law for Eastern Churches, canon 712; Catechism of the Catholic Church, 1650, 2390; Congregation for the Doctrine of the Faith, Concerning Some Objections to the Church’s Teaching on the Reception of Holy Communion by Divorced and Remarried Members of the Faithful, in “Documenti e Studi”, On the Pastoral Care of the Divorced and Remarried, Vatican City 1998, pp. 20-29; Pontifical Council for Legislative Texts (PCLT), “Declaration Concerning the Admission to Holy Communion of Faithful who are Divorced and Remarried”, on-line at http://www.vatican.va/roman_curia/p...pc_intrptxt_doc_20000706_declaration_en.html; Benedict XVI, Apostolic Exhortation Sacramentum caritatis 29: AAS 99 (2007), 128-29.
17). AL 298: ‘The divorced who have entered a new union, for example, can find themselves in a variety of situations, which should not be pigeonholed or fit into overly rigid classifications leaving no room for a suitable personal and pastoral discernment. One thing is a second union consolidated over time, with new children, proven fidelity, generous self-giving, Christian commitment, a consciousness of its irregularity and of the great difficulty of going back without feeling in conscience that one would fall into new sins.’ If understood as meaning that the divorced and remarried can either sin or culpably expose themselves to the occasion of sin by abstaining from sexual relations in accordance with the perennial teaching and discipline of the Church: i). Temeraria, falsa. ii). Scandalosa, prava, derogans praxi et disciplinae Ecclesiae. Ecclesiasticus 15:16: “If thou wilt keep the commandments and perform acceptable fidelity for ever, they shall preserve thee.” See also: 1 Cor. 7:11, 10:13; John Paul II, Veritatis splendor, 102-03: AAS 85 (1993): 1213-14; Apostolic Exhortation, Familiaris consortio, 84, AAS 74 (1982) 92-149; Catechism of the Catholic Church, 1650; Benedict XVI, Apostolic Exhortation Sacramentum caritatis 99 (2007), 128-29.
18). AL 298: ‘There are also the cases of those who made every effort to save their first marriage and were unjustly abandoned, or of “those who have entered into a second union for the sake of the children’s upbringing, and are sometimes subjectively certain in conscience that their previous and irreparably broken marriage had never been valid”.’ If understood as meaning that subjective certainty in conscience about the invalidity of a previous marriage is sufficient on its own to excuse from guilt or legal penalty those who contract a new marriage when their previous marriage is recognised as valid by the Church: i). Temeraria, falsa. ii). Scandalosa. Council of Trent, Session 24, canon 12: “If anyone says that matrimonial cases do not belong to ecclesiastical judges, let him be anathema” (DH 1812). See also: Leo XIII, Arcanum, ASS 12 (1879), 393; John Paul II, 1983 Code of Canon Law, canons 1059-60, 1085.
19). AL 311: ‘The teaching of moral theology should not fail to incorporate these considerations.’ Understood as meaning that the teaching of moral theology in the Catholic Church should present as probable or true any of the propositions censured above: i). Falsa. ii). Scandalosa, prava, perversa, perniciosa. Matt. 5:19: “He therefore that shall break one of these least commandments, and shall so teach men, shall be called least in the kingdom of heaven.” See also: Is. 5:20; Mt. 28:20; 1 Tim. 6:20; Jas. 3:1; Pius IX, Bull Ineffabilis Deus, DH 2802; 1st Vatican Council, Constitution Dei Filius, cap. 4 (DH 3020); Pius X, Motu Proprio Sacrorum antistitum, DH 3541; 1st Vatican Council, Constitution Dei Filius, cap. 4 (DH 3020); Congregation for the Doctrine of the Faith, Iusiurandum fidelitatis in suscipiendo officio nomine ecclesiae exercendo, AAS 81 (1989): 106; Congregation for the Doctrine of the Faith, Donum veritatis, On the ecclesial vocation of the theologian, AAS 82 (1990): 1559; John Paul II, Veritatis splendor, 115-16: AAS 85 (1993): 1223-24; Benedict XVI, Congregation for the Doctrine of the Faith, Notification on the Works of Father Jon Sobrino SJ, 2 (DH 5107).
The propositions censured above have been condemned in many previous magisterial documents. It is urgently necessary that their condemnation be repeated by the Supreme Pontiff in a definitive and final manner and that it be authoritatively stated that Amoris laetitia does not require any of them to be believed or considered as possibly true.
The Hand of God? Right out of nowhere. At mass at the Shrine of the Black Madonna of Częstochowa; God is not mocked. Galatians 6:7 …6However, the one who receives instruction in the word must share in all good things with his instructor. 7Do not be deceived: God cannot be mocked. Whatever a man sows, he will reap in return. 8The one who sows to please his flesh, from the flesh will reap destruction; but the one who sows to please the Spirit, from the Spirit will reap eternal life.…
Come on Padraig. He is an old man. Old people fall out of nowhere. He has a medical condition that can flare up and he was probably tired and jet lagged. What you are suggesting in this post is a stretch.
he didn't see the step and everything is red carpet... could have happened to anyone. This is why its important to mark the edges of stages and stairs.
Prayers going up. Rosary, Rosary, Rosary. Time is short - pray like never before. Pray so that prayer becomes a joy. Pray for the salvation of souls. Pray for the Church about to endure its passion.
Oh he needs a ton of prayers no doubt about that. I pray he has an epiphany soon so he can completely change course. But the guy just took a tumble here. I took a tumble over the winter and went down like a sack of potatoes. And it came out of nowhere! I was very surprised I did that but I can be clutzy and my feet are always sore from standing 40 hours each week.
I personally think it was the hand of God. But whatever. Much more important Anyone any opinions on the inditements against him by the huge team of professional Catholic Theologians/ academics? ..they are clearly accusing him of mulltiple heresies..and giving full chapter and verse. . The mind fairly boogles...and I quote: 'The propositions censured above have been condemned in many previous magisterial documents. It is urgently necessary that their condemnation be repeated by the Supreme Pontiff in a definitive and final manner and that it be authoritatively stated that Amoris laetitia does not require any of them to be believed or considered as possibly true.' By the way he seems to do quite a lot of stumbling. Whatever...
Long gowns are pain in the "you know what" to walk around in, especially up and down stairs. Never mind all of that clothing must be boiling to wear out in the heat/sun. Poor guy. (Plus his age and the schedule he keeps, etc.)
