Friday, April 8, 2016

Amoris Laetitiae reflects the confusion and contradictions of the Catechism's liberal moral theology

CATECHISM OF THE CATHOLIC CHURCH
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."
Lionel : 'committed with full knowledge and deliberate consent'.This was a way to suggest that subjectively we could know when a sin is not a mortal sin.It was a way to phase out the traditional teaching on mortal sin.
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 heart do not diminish, but rather increase, the voluntary character of a sin.
Lionel: So we cannot  say that a mortal sin is always a  mortal since since there are subjective factors that we can never know of. This was the liberal moral theology that Cardinal Joseph Ratzinger gave us in the Catechism of the Catholic Church.
Then in  Veritatis Splendor Cardinal Ratzinger opposes it in the criticism of the Fundamental Option Theory.
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.

MORE EXCEPTIONS
Lionel : Here are more exceptions in the Catechism to suggest that mortal sin can no more be judged.
'Unintentional ignorance can diminish or even remove the imputability of a grave offense.' How can we judge if any one living in mortal sin is in unintentional ignorance ? So why was it mentioned?
The promptings of feelings and passions can also diminish the voluntary and free character of the offense, as can external pressures or pathological disorders.
Lionel :'The promptings of feelings and passions can also diminish the voluntary and free character of the offense'. This liberal moral theology is there throughout Amoris Laetitae.
"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." -Amoris Laetitae (#301)
Why not ? Since we cannot subjectively know or judge any objective case of mortal sin.
We have the exceptions used to refute the general rule, the standard teaching.
We have a Catechism which says mortal sin is objective and known AND ALSO there are times when mortal sin is not a mortal sin.
Similarly we have a Catechism which says every one needs the baptism of water for salvation (CCC 1257) but since God is not limited to the Sacraments, some people do not need the baptism of water for salvation.
Image result for pHOTOS OF confusion and contradictions
KNOWN SALVATION OUTSIDE THE CHURCH
There is known salvation outside the Church for Cardinal Ratzinger, as if he personally knew of an exception. So every one does not need to enter the Church formally  and so there is no dogma extra ecclesiam nulla salus, for Cardinal Ratzinger.There is no  more the old ecclesiology.Salvation theology has been changed with the irrationality ( known exceptions).
The known exceptions ruse is also used in moral theology with reference to mortal sin.
There are exceptions to the traditional teaching on mortal sin ( as if they are known, or can be judged by us humans).So since there 'known exceptions' in moral theology,we cannot say that a couple living in adultery is 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).
Image result for pHOTOS OF contradictions
INVISIBLE CASES ARE VISIBLE
See the pattern. Unknown cases are considered to be known and relevant to the moral ( mortal sin) or faith teaching( extra ecclesiam nulla salus) and so with the new exceptions the old teaching is discarded.

'VISIBLE CASES' ARE EXCEPTIONS
Traditional teaching on morals and salvation(faith) was changed and Cardinal Ratzinger was at the central point. The new document by Pope Francis simply continues with the same use of an irrationality (explicit exceptions) to change the teachings of the Church on morality, the Sacraments and the Eucharist.
-Lionel Andrades

Divine Mercy Flood My Soul - Annie Karto

Contradicts Pope John Paul II ? : Apostolic Exhortation Amoris Laetitia

From yesterday's blog post on Eucharistandmission.
Tomorow (Friday) the Vatican is expected to announce in some way that ecclesiology has been changed through Vatican Council II ( with the use of an irrational inference, which they will not refer to) and so, there can also be changes with respect to the Eucharist and Catholics living in mortal sin.
Related imageRelated image
The Eucharist with the approval of the two popes, is already being given to pro-abortion and pro-sodomy Catholic politicians.So much of change has come into the Catholic Church through the objective mistake of there being known salvation outside the Church.

So much of Vatican Council II has been based on the factual mistake in the Letter(1949),with new doctrines being put forward, which reject EENS according to the 16th century Catholic Church.This was confirmed by Pope Benedict recently in the interview with Avvenire, as if preparing us for the Exhortation on the Synod.He considers it 'a development' of doctrines and dogma.
We now know how the dogma EENS, defined by three Church Councils, has been 'developed'.
http://eucharistandmission.blogspot.it/2016/04/lumen-gentium-was-approved-by-cardinal.html
The pope does not believe in the dogma extra ecclesiam nulla salus and neither does he believe in the traditional moral theology of the Catholic Church.He seems to be following the new moral theology approved by Pope Benedict in the Catechism of the Catholic Church, in which exceptions decide the rule and unknown factors are important in determining mortal sin.
Certain points of the new Apostolic Exhortation Amoris Laetitia  contradict  Pope John Paul's encyclical on moral theology, Veritatis Splendor.Pope John Paul II  criticized the Fundamental Option Theory and said that mortal sin is objective.The new document indicates the opposite. It suggests mortal sin is relative.The exceptions make the rule.This seems  like the moral theology of Fr.Charles Curran.
The new document contradicts Ecclesia di Eucharistia of Pope John Paul II. Pastorally the way will be open to give the Eucharist to persons living in mortal sin. So in an indirect way, the message will be that doctrine has been changed.
The document does not mention mortal sin and Hell and that the punishment for mortal sin is Hell. Instead it sees the traditional moral teachings on how to avoid Hell as many 'rules' and considers it a different 'approach'.
Well, as Cardinal Kasper said, if ecclesiology can be changed ( with the dogma EENS being rejected officially) then why cannot the moral and faith teachings of the Church, also change?-Lionel Andrades