Is Francis Anathema by Infallible Trent?: "If anyone says that the Commandments of God are, even for one that is Justified and Constituted in Grace, Impossible to Observe, let him be Anathema."
Francis's concept of sin appears to be contrary to "the Sixth
Commandment and to Saint Paul’s prohibition outlined in 1 Cor. 11:27-30"
and the infallible Council of Trent.
Dr. Luca Gili, a professor of philosophy at the University of Quebec in Montreal, told LifeSiteNews:
“By saying that ‘there is no other interpretation’ [to [the Argentinian] guidelines that appear to blatantly approve Communion for adulterers], the pope is stating that he is (magisterially) proposing a doctrine which is contrary to the Sixth Commandment and to Saint Paul’s prohibition outlined in 1 Cor. 11:27-30."
Dr. Gili in speaking of heresy said:
“Any denial of a divinely revealed truth is (material) heresy, according to the definition of heresy in CIC 751. In conclusion, the pope is (allegedly) teaching a plain heresy.”
The Argentinian Bishops Guidelines says couples in adulterous second marriages not living in continence in "other more complex circumstances... Amoris Laetitia opens up the possibility of access to... the Eucharist." (Aleteia.org, September 13, 2016)
Francis's letter to the Argentinian Bishops on their guidelines says there is "no other interpretation." (Aleteia.org, September 13, 2016)
In simple words, Francis is officially saying couples committing the grave sin of the sexual act of adultery can receive Holy Communion with the excuse of "complex circumstances" which is against God's Divine Law and Revelation as taught be the infallible Council of Trent:
Trent's decree on justification: "If anyone says that the commandments of God are, even for one that is justified and constituted in grace, impossible to observe, let him be anathema."
Amoris Laetitia, 301: Hence it is 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. More is involved here than mere ignorance of the rule. A subject may know full well the rule, yet have great difficulty in understanding “its inherent values”, or be in a concrete situation which does not allow him or her to act differently and decide otherwise without further sin.'
On January 2, Vatican expert Edward Pentin reported that Francis's president of the Pontifical Council for Legislative Texts Cardinal Francesco Coccopalmerio unwittingly said that the official endorsement of the Argentine directive of Amoris Laetitia contradicted the infallible doctrine of Trent:
"In comments to the Register last month, Cardinal Francesco Coccopalmerio insisted the Francis’s official endorsement of an Argentine directive on the issue did not contradict canon law."
"The president of the Pontifical Council for Legislative Texts said it is true that 'divorced and remarried (or cohabiting) cannot be admitted to Holy Communion because they are ‘in manifest grave sin.'”"
"But he added that there are 'divorced and remarried (or cohabiting) who have the intention to change their condition but cannot. Therefore such faithful are only in objective sin, not subjective sin, precisely because they have the intention to change, even if they cannot. This intention makes a difference!”
He further noted that the relevant canon, number 915, states that Holy Communion cannot be allowed if the person remains “obstinately persevering” in grave sin. The word “obstinate” means “without any intention to change,” Cardinal Coccopalmerio said, “so these faithful can be admitted to Holy Communion because they have the intention to leave the condition of sin and therefore they are not in sin.'”
"He added that the “doctrine of sincere repentance” which contains the purpose of changing one's condition of life as a necessary requisite to be admitted to the sacrament of Penance 'is respected' because the faithful in such hypothesised situations 'are conscious, have conviction, of the situation of objective sin in which they currently find themselves.' They also 'have the purpose of changing their condition of life, even if, at this moment, they are not able to implement their purpose.'”
"'The cardinal added that the doctrine of 'sanctifying grace as a necessary requisite to be admitted to the sacrament of the Eucharist is also respected' because the faithful in this case 'haven’t yet arrived at a real change of life because of the impossibility of doing so, but have the intention of implementing this change.'”
"He said it is 'precisely this theological element that allows absolution and access to the Eucharist, always — we repeat — in the presence of an impossibility to immediately change the condition of sin.'”
The Cardinal in the above statement said it is impossible to "change the condition of sin" which is another way of saying Amoris Laetitia's "in concrete situations which does not allow him or her to decide otherwise."
Trent said "If anyone says that the commandments of God are, even for one that is justified and constituted in grace, impossible to observe, let him be anathema."
Coccopalmerio's above statement of the Francis's understanding of sin is important because he was Francis's selected Vatican official who stated:
"While the content of the pope's letter itself does not contain teachings on faith and morals, it does point toward the interpretations of the Argentine bishops and confirms them as authentically reflecting his own mind." [https://www.americamagazine.org/faith/2017/12/05/pope-francis-makes-his-letter-argentine-bishops-amoris-laetitia-part-official]
As stated by Francis's own selected Vatican official Coccopalmerio to explain the pontiff's authentic interpretation:
The Pope's Amoris Laetitia appears to have fallen into the heresies of Martin Luther and situation ethics which are condemned by Trent and Veritatis Splendor.
"Lutherans and Catholics, Protestants, all of us agree on the doctrine of justification. On this point, which is very important, he did not err." (patheos.com/blog/scotticalt, "Pope Francis is Wrong about Luther and Justification," April 5, 2017)
The evidence shows that the Francis’s intimate friend and ghostwriter Archbishop Víctor Manuel Fernandez did a "cut and paste" from his ten year old anti-John Paul II tracts which made up some of the most controversial parts of the papal document according to a May 25 article of The Spectator.
Francis' friend, The Spectator said, is seen as "a joke figure" in terms of his reputation as a theologian who wrote a silly book called “Heal me with your mouth. The art of kissing.”
All these revelations came from Vatican expert Sandro Magister's blog. Magister said Pope John Paul II condemned the situational ethics of "theologians" like Fernandez in his important and magisterial encyclical ‘Veritatis Splendor.’ [http://chiesa.espresso.repubblica.it/articolo/1351303?eng=y&refresh_ce ]
The Vatican expert in the article showed how intimate a friend then Archbishop Bergoglio and the future pope was to his protege:
"Partly on account of those two articles, the congregation for Catholic education blocked the candidacy of Fernández as rector of the Universidad Católica Argentina, only to have to give in later, in 2009, to then-archbishop of Buenos Aires Jorge Mario Bergoglio, who fought tooth and nail to clear the way for the promotion of his protege."
The Catholic Herald quoted a passage from Fernandez's situational ethics articles which were "consciously echoed" in Amoris Laetitia’s paragraph 301:
“A subject may know full well the rule, yet have great difficulty in understanding ‘its inherent values’, or be in a concrete situation which does not allow him or her to act differently and decide otherwise without further sin.”
This passage according to the Catholic Herald may be directly counter to defined Catholic doctrine:
"This paragraph of the exhortation has been criticised by theologians including E. Christian Brugger, who argued that it apparently goes against Church teaching: 'This seems to contradict the defined doctrine in Trent on Justification, canon 18: 'If any one says the commandments of God are impossible to keep, even by a person who is justified and constituted in grace: let him be anathema.'”
First Things, in "Francis's Argentine Letter And The Proper Response " by Elliott Milco, says the exact same thing about Francis's letter which endorses the Argentine norms.
America's most influential journal of religion and public life, First Things' Deputy Editor Milco says:
"The Church teaches and has always taught, from St. Paul to the Council of Trent and beyond, that grace strengthens and liberates us from the bonds of sin, and that while we may never, in the present life, be perfectly free from the inclination to do wrong, it is possible through grace to keep the commandments."
"This doctrine was given force of law in Trent's decree on justification: 'If anyone says that the commandments of God are, even for one that is justified and constituted in grace, impossible to observe, let him be anathema.'"
"'The same decree explains that 'God does not command impossibilities, but by commanding admonishes you to do what you can and to pray for what you cannot, and aids you that you may be able.'"
"The real problem with the Argentine norms is their deviation from this larger and more fundamental principle: that grace truly sanctifies and liberates, and that baptized Christians are always free to fulfill the moral law, even when they fail to do so. Jesus Christ holds us to this standard in the Gospel. It is presumptuous of Francis—however benign his intentions—to decide that his version of 'mercy' trumps that given by God himself."
Brugger and Milco are not speaking about the Kasper proposal, but the Catholic doctrine of infused grace which was denied by Martin Luther and the other "reformers"
On that other issue, Fr. Raymond de Sousa's article "What Argentina's 'Amoris Laetitia' Guidelines Really Mean" in the National Catholic Register tries to make the case that the Kasper proposal in it's totality actually suffered a lose despite media hype claiming otherwise and despite Francis's efforts to implement the total proposal.
De Sousa tries to makes the case that the Argentine norms is not mistaken because it could be treated in pre-Amoris Laetitia "standard principles of moral theology and confessional practice, analogous to the the moral culpability of contraception when the spouses do not agree."
On this separate issue from the topic of grace, Brugger in the Catholic World Report with the article "The Catholic Conscience, the Argentine Bishops, and "Amoris Laetitia" destroys the De Sousa attempt to justify the Argentine norms by using Pope John Paul II's Veritatis Splendor that shows it creates a "destructive dichotomy, that which separates faith from morality."
He demonstrates that the only solution to the problematic Argentine norms is to form consciences not create loopholes so persons can sin in invincible ignorance.
Be that as it may, the point is that the Kasper proposal isn't the issue here, but Amoris Laetitia and the Argentine norms apparent denial of a defined doctrine of the Council of Trent on grace which the "reformers" denied.
The "reformers" idea of imputed grace saw man as "totally depraved" and corrupt who even after justification was not infused with grace and truly changed on the inside.
Luther's image of imputed grace was that of man as a pile of dung covered with snow.
Man isn't changed on the inside (he is still a pile of dung), but "justified" man is covered with grace (snow) while not being changed on the inside.
As Milco said Trent's doctrine on infused grace says "that graces truly sanctifies and liberates, and that baptized Christians are always free to fulfill the moral law, even when they fail to do so."
It is a very big and scary moment in Church history when it appears that a Pope is openingly teaching error that is anathema by the infallible Trent:
Moral Theologian Dr. E. Christian Brugger, on April 22, wrote Amoris Leatitia (A.L.) in 301 is "inconsistent with the teaching of Trent on grace."
Brugger then writes that it appears that Canon 18 of Trent, which is infallible doctrine, gives an anathema to Pope Francis's 301 teaching on grace.
Pray a Our Father now for the Dubia Cardinals to issue the correction.
of the Church St. Francis de Sales totally confirmed beyond any doubt
the possibility of a heretical pope and what must be done by the Church
in such a situation:
"[T]he Pope... WHEN he is EXPLICITLY a heretic, he falls ipso facto from his dignity and out of the Church, and the Church MUST either deprive him, or, as some say, declare him deprived, of his Apostolic See."
(The Catholic Controversy, by St. Francis de Sales, Pages 305-306)
Saint Robert Bellarmine, also, said "the Pope heretic is not deposed ipso facto, but must be declared deposed by the Church."
- "If Francis is a Heretic, What should Canonically happen to him?": http://www.thecatholicmonitor.com/2020/12/if-francis-is-heretic-what-should.html
- "Could Francis be a Antipope even though the Majority of Cardinals claim he is Pope?": http://www.thecatholicmonitor.com/2019/03/could-francis-be-antipope-even-though.html
- LifeSiteNews, "Confusion explodes as Pope Francis throws magisterial
weight behind communion for adulterers," December 4, 2017:
The AAS guidelines explicitly allows "sexually active adulterous couples facing 'complex circumstances' to 'access the sacraments of Reconciliation and the Eucharist.'"
- On February 2018, in Rorate Caeli, Catholic theologian Dr. John Lamont:
"The AAS statement... establishes that Pope Francis in Amoris Laetitia has affirmed propositions that are heretical in the strict sense."
- On December 2, 2017, Bishop Rene Gracida:
"Francis' heterodoxy is now official. He has published his letter to the Argentina bishops in Acta Apostlica Series making those letters magisterial documents."
Pray an Our Father now for the restoration of the Church by the bishops by the grace of God.
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