There isn’t a woke Catholic alive, I would say, who isn’t
conscience of the effect the document published by Pope Francis, titled, Amoris Laetitia has had on the Church as
a whole. Chapter Seven in Paradigm Shift
ends with the acknowledgment that we are in fact in the middle of a schism and
Francis himself has been alleged to
have said by a reputable Italian journalist, “It is not to be excluded that I
will enter history as the one who split the Catholic Church.” This statement was reported in Der Spiegal in December, 2016 and was never
denied or questioned by the Vatican.
A game changer like Amoris
Laetitia doesn’t just happen overnight.
It is not reasonable either to think it came out of thin air. In fact this concept of “pastoral care” for
the divorced and remarried receiving Holy Communion has been floating around
since the 1970’s. It has been a pet
project of the German bishops for decades.
Cardinal Kasper has always been thought highly of by this pope as a “good
theologian.”
It should be noted that Cardinal Kasper was one of the
St. Gallen mafia that plotted to elect Bergoglio and it is easy to believe that
in return for that favor, his own ideas promoted in Germany would be made into
law for the whole Church by Francis as pope.
For many years Kasper and his friends had promoted the same concepts of
Communion for remarried Catholics. They
were rebuked by John Paul II in his Apostolic Exhortation Familiaris Consortio, which said,
“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.”
Again, another document was published by the Curia
titled, “Letter to the Bishops of the Catholic Church Concerning the Reception
of Holy Communion by the Divorced and Remarried members of the Faithful.”
The author, Jose Ureta, says,
“It emphatically
stated: ‘Members of the faithful who
live together as husband and wife with persons other than their legitimate
spouses may not receive Holy Communion.
Should they judge it possible to do so, pastors and confessors, given the gravity of the matter and the
spiritual good of these persons as well as the common good of the Church, have the serious duty to admonish them that
such a judgment of conscience openly contradicts the Church’s teaching. Pastors in their teaching must also remind
the faithful entrusted to their care of this doctrine.”
In other words, don’t wait until this comes to you as an
issue. Preach this doctrine from your
pulpits so people know well before they enter these “troubling relationships”
what are the consequences.
Still, there were bishops in many places who counseled
people to think it over and do whatever their consciences told them. In 1972, the administrative board of the
USCCB sent an inquiry to the Vatican asking if couples who lived as brothers
and sisters, in other words did not have intercourse, could receive Communion. In 1975 the answer came back from the
Congregation of the Doctrine of the Faith saying that “couples in irregular
unions can receive Communion only if they (a) live in chastity, and b) receive
it in churches where they are unknown, to avoid scandal.” Translate that as yes you can, but just don’t
let anyone know that’s what you are doing.
This was not the only occasion it was suggested that couples might
simple go somewhere no one knows your situation and do as they pleased. Move to another parish or another town and
show up for Communion and who’s to know the difference. You know, just sneak around and never mind
the Church’s silly old fashioned rigidity.
As for the not having sex part, who wouldn’t imagine there would be a
little “sneaking around” on that too, but who’s to know if you don’t tell.
Knowing that sneaking
around was not enough, Kasper and his friends continued to push until they
had a person in the Vatican they could count on to make that truly paradigm
shift in doctrine they had wanted for so long.
During the synod where these changes were discussed a technique known as
the Delphi Technique was used. (See also this link.) You may
have been a victim of this technique without even knowing it, though any smart
person who has felt railroaded at a public meeting realizes they have been
taken.
Using this technique gives the appearance that all the
rules are being followed to the fullest, so no one can raise a “point of order”
about the process; however, the entire meeting has been as orchestrated as
finely as the final script of a movie before it ever begins.
Before during and after the synod, red flags were raised
and objections began to fly, but it did no good at all. The final document was published that we were
told “reflected the workings of the synod” and then the truly SERIOUS
objections began bubble up.
Unfortunately, the wicked jeanie is out of the bottle and no matter how
much documentation of the crookedness of the synod or the error in what it
produced is pointed out, the document is in writing and out there for the
entire world to see.
As a crowning touch, as if Amoris were not enough, Kasper and friends jumped right in and
completely changed the process of legitimate annulments making them as easy to
obtain in most cases as what we know as “quicky divorces.”
There are many Catholics around the world who are not
onboard with these changes. To them
Francis has said this will have to be understood through different solutions
depending on where you live. No longer
the ONE HOLY CATHOLIC Church, we now have permission from the pope to move
forward as you see fit in your own little corner of the world.
Ureta said,
“The papal promotion of
geographically differentiated practice3s inaugurated a multi-speed Church where
a single moral problem is regulated differently depending on where one is. German-speaking, so-called adult Catholics are allowed to follow
the fast-track missionary evangelization, while backward Catholics attached to their traditions, be they Africans
or Poles, are permitted to follow a slower pace.
How long do any of us think this can actually
last? How long before it is obvious to
all that we have two or three or four churches instead of one. You can almost hear Francis quoting Hillary
on this: “At this point in time, what
difference does it make?”
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