CARDINAL MÜLLER FA 'PROPOSALS FOOLS' ON JOY OF LOVE ? DO NOT, It HAS ONLY ONE OF THOSE PROPOSED DISCUSSION THAT ARE PART OF THE HISTORY OF THEOLOGY THAT THE DIRECTOR DE THE sEISMOGRAPH LUIS BADILLA EXHIBITION NOT KNOW

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In this proposal, the prefect emeritus of the Congregation for the Doctrine of the Faith, is not contained nothing "crazy", as he stated Badilla, nor is no question of suspecting the orthodoxy of the Supreme Pontiff, much less to "correct" the Holy Father Francis I from this angle, something unthinkable for a Catholic. Chi intended ciò, not make a the establishment of "filial", but one presumptuous, wrong and unnatural correction.

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Author
Giovanni Cavalcoli, o.p.

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the Pope Francis I and the then Prefect of the Congregation for the Doctrine of the Faith Cardinal Gerhard Ludwig Müller during a session of the last Synod on the family

louis badilla, his The Seismograph the 27 September, demonstrating lack of theological education and ignorance of the history of theology, It insulted so brazen Cardinal Gerhard Ludwig Müller for his wise and timely proposal to establish a commission of cardinals that would clarify, by frank and fraternal discussion, cum Petro e sub Petro, the well known and reported unclear points love joy [cf. The Seismograph, WHO].

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In this proposal, the prefect emeritus of the Congregation for the Doctrine of the Faith, is not contained nothing "crazy", as he stated Badilla, nor is no question of suspecting the orthodoxy of the Supreme Pontiff, much less to "correct" the Holy Father Francis I from this angle, something unthinkable for a Catholic. Chi intended ciò, not make a the establishment of "filial", but one presumptuous, wrong and unnatural correction.

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It is not allowed to advance in principle, or show any objections or reservations motivated the correctness or pastoral prudence of a papal document, what is the 'love joy, which contains precisely pastoral directives, that can move as it provided by a previous Pope and can in turn be mutate by a later Pope or the Pope himself later of his pontificate, as they do not bring into play the inviolable and immutable divine or natural law, but simply the power jurisdictional - the power of the keys - the Roman Pontiff, which of course it can not happen for doctrinal or dogmatic documents, moral or speculative, infallible expressions of immutable truth.

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This would be instead of clarifying and highlight how The joy of love Suppose and confirm, at least implicitly, the Church's teaching on:

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1. the indissolubility of marriage and therefore the objective gravity of the sin of adultery;
2. the different levels of the divine law authorities, the ecclesiastical law and the natural;
3. the value and the fallibility of conscience;
4. the need to be in the grace to be able to communion;
5. the difference between the state and irregular state of sin and therefore the possibility of being in grace while being in an irregular state, possibilities based on the difference between trend to sin (craving) e act of sin ;
6. God can save without the sacraments;
7. the subjective conditions for the attenuation of the blame;
8. the prohibition or negative precept, or "do not do evil" always obliging and absolutely [always and always, intrinsically evil]; the command or positive precept "is 'good' always obliges [but not for always, ever, good extrinsically], but admits the pantry or except in special cases (casuistry), in which it is necessary to obey a higher law. Some cases are reserved to the law, others are left to the prudence agent.

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It would also discuss the pastoral setting The joy of love that seems, for fear of rigor and stiffness, marked by a certain easy permissiveness e overindulgence and have little incentive to repentance, to perfection and holiness with regard to the conduct and the legal status of irregular couples. It seems little to stimulate correct, to tire, and to strive to make sacrifices to achieve the ideal.

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Since no one can demand more than they can do, and it should be noted that progress takes place in stages and gradually and we must forgive seventy times seven. Ma what you can do is to be done, otherwise there is no excuse, nor can you claim to be compassionati. Ma, in order to understand the current situation, with its problems and its prospects, we see briefly how we arrived at this point.

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The joy of love no way constitutes an unprecedented case. It is as a whole an enormous complexity and richness document, it's a sum of christian marriage, result of the work of two world synods of bishops under the presidency of the Roman Pontiff. Because of this, it constitutes a step forward under the pastoral profile, with respect to the Family member company of the Holy Pontiff John Paul II, more attentive to the principles, but mainly due to another kind of society, and placed in a global context in frenetic evolution, either for good or evil. Of course, we expected the answer to several major issues, but there is no denying especially the widespread expectation of the Pope's words about the issue, all things considered marginal, but deeply felt, permission or not of the Communion for divorced and remarried.

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Saint John Paul II, to n. 84 from the Family member company It does not allow divorced and remarried to receive Communion, unless they live like brother and sister. Now, For several years some moralists wondered whether this discipline could not be mitigated or enlarged, so as to allow, at least in some special cases, access of divorced and remarried to receive Communion.

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The publication of love joy She was waiting with great interest by all those who were waiting by the Pope an authoritative answer on this sensitive and difficult issue. Some were expecting a confirmation of the rule of St. Giovanni Paolo II, which reflects an ancient tradition; others instead, aware that this matter is governed by the judicial power of the Pope, hoped he would grant the permission of the Communion for divorced and remarried.

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The Pope has not stopped rather clear on this issue - hard to know for what reason - simply to make passing reference to it only in the now-famous note 351, which says, in the form entirely hypothetical, that 'in some cases' Communion 'could' be granted to divorced and remarried, but without specifying in which of these cases.

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A similar pronouncement It does not have the character of a law, both because it expressed in the conditional - while a law is formulated in the indicative or imperative -; both why, a law linked to some cases, for having the force of law should specify what these cases, not remain mere hypothesis instead. Moreover, the note 351 but it expresses a 'possibility', but not in the sense that it is now possible and then allowed and permissible give Communion to remarried divorcees, ma, It is formulated in the conditional, expresses a law can but not present at the time this. How to say that, if the Pope will, in the future, may grant permission. But as long as this will not happen, It remains in force the norm of St. Giovanni Paolo II. Or as expressed by treating the issue from another angle the Father Ariel S. Levi di Gualdo: "You can not ask, to the Supreme Pontiff, to withdraw what he, de facto, he never admitted and then given " [cf. WHO].

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Cardinal Francesco Coccopalmerio, canonist of the Holy Office of higher authority, has recently proposed that cases, in reference to the prior 351, they might, in his opinion, be formalized, with the consent of the Pope, in the case where the content - at present only hypothetical - debated the note in question, It was eventually changed and elevated by the Pope to the force of law. But this, as we repeat, at the moment it has not happened yet. Therefore no one, as the old proverb says, It can reasonably claim that you run to the emergency room to bind a head when in fact, at the moment, this head has not yet split.

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With regard to the note Letter sent to the Pope by the bishops of the region of Buenos Aires last year, it says, with reference to the prior 351, that 'love joy It opens the possibility of access to the sacraments of Reconciliation and the Eucharist ". It is also known the Pope's response: "The script is very good and clearly explains the sense of Chapter VIII. There are other interpretations " [cf. WHO].

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The trouble is that the words of the Argentine bishops are not unanimously and can lend both directions, despite the favorable judgment of the Pope but, Consequently, It expresses this misconception he also. So that, it is not clear what they intend to say the bishops, it is therefore not clear if the Pope has understood them and what they mean, although he praised them for having clearly expressed. They play rather unfortunately incorrectly - we want to think in good faith - the term 'possibility'. And once this is done, They have attempted to confer a letter rank of Own motion popes.

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It is one thing if the Argentine Bishops intend to say that the note 351 hints at a "possible" law - and this is the correct interpretation of Note, as we have seen -; Another account is to interpret the note as if it declares the possibility, ie the granting or permission or admissibility, Now and immediately, Communion for divorced rested.

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For this one reply the Pope does not count, not for the form - it would not be the first time that a Pope interprets one of his documents by writing to some bishops -, but for the ambiguous content of the Pope should clarify, if it wants to be obeyed. It can not be obeying a higher, while wanting, if first you do not understand what you mean, or invite command to execute or implement.

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The framers of correction filial cite some passages of 'love joy to obtain heretical propositions, about which it is not clear whether they intend to consider them attributable to the Pope, or if it comes to heresies that can be derived from the text of the 'love joy. Of course: I do not intend to settle this matter, especially after the Father Ariel S. Levi di Gualdo, on the pillars of our Patmos Island, trial was put to roar like a lion running for hunting forest of zebras and gazelles to tear, Then festive hopping around safely shreds of having profited thereby plenary indulgence. So I limit myself only, for my part, to point out that in any case it is not permissible to accuse the Supreme Pontiff of heresy in an official document of his magisterium, as it is precisely the Apostolic Exhortation joyful love.

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If the accusation of heresy to the Roman Pontiff is unacceptable [cf. WHO, WHO, WHO] is however permissible to argue that some of the documents cited by the signatories of the steps correction filial in support of their allegations, actually appear spoiled by setting misericordista, but it originates not from a fact, but from a misunderstanding of certain words of the Holy Father John XXIII in the famous opening speech of Vatican II "Mother Church rejoices», when the Holy Pontiff once said that "today the Church prefers to make use of mercy rather than that of severity". but be careful: He said, "he prefers", He never claimed to have totally abandoned or which is totally excluding the use of severity. And despite the clarity of that speech, Unfortunately, by the Council times to today we hath spread in the Church a pastoral practice was subsequently codified and solidified doctrinally, with exegetical claims, morals, anthropological and theological, boasting and promotes the practice of pure mercy, without any recourse to threats, coercive or repressive measures, use of force, criminal sanctions, prohibitions, the condemnations and excommunications.

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In the exegetical field they are taken from Scripture steps related to the severe God, threatening, belligerent and punisher, who sends to hell, leaving only, with the pretext of the Incarnation, the image of the merciful God, compassionate, merciful, mite, dolce, forgiving, patient, tolerant and understanding, up to be weak, changing, suffering and death. They're back as the ancient heresies of Marcionism, the teopaschismo and dell'apocatastasi Origenist. It is the misericordismo.

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In the moral field, ethics has lost its absoluteness, firmness, austerity and severity; It has become flexible, changing, optional, comfortable, possibilist, compliant, lax, malleable, enjoyable, allegra, relaxed, permissive, instinctive, libertarian. He was born the liberal spontaneity and hedonistic. We should not exclude anyone, but we must accommodate all. You should not edit any, but only dialogue. We must not make war, but only love, how's wit pacifism. Human conduct is progressing and is continually improving and necessarily in history, how's wit progressivism.

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In the field of anthropology he began to conceive of man as essentially good, innocent and oriented to God, of right intention, good faith and good will. Sin is not a fault to be corrected, punish and atone, but it is a weakness to be pitied. No original sin with criminal consequences in life. Suffering is natural, but it makes no sense and is simply fought. Evil is only suffering, no sin. It is doing good.

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Between faults and virtues, L 'love joy It is clearly guided by a pastoral method misericordista. It is not infected with doctrinal errors, but from a practical error, pastorally defect: the underestimation of the state of irregular pairs gravity. The sin of adultery is too apologized and not enough rebuked. It seeks to reassure the divorced and remarried to be in the grace of God without telling them what to do to be in God's grace. Families formed adultery are not only families "wounds", but also feritrici and scandalous.

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The intent of the method of The joy of love It is not to despise or discourage these pairs, to ensure that they are not marginalized. This is certainly a good intention, already expressed very deep and loving words from the Apostolic Exhortation post-synodal Family member company of the Holy Pontiff John Paul II. But the true mercy is not to minimize the misery in which is located the poor or the sinner, but it is the make him aware, albeit gently, the severity of the situation in which there is, precisely because the mercy is not afraid to recognize up at the bottom of the evils of the next, for it is God's power, and therefore also free from serious evils. And what greater evil of mortal sin? Because of this, the hesitancy of The joy of love on this point detrimental to its laudable aim of showing the couple the power of divine mercy and the Church.

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This one gets the impression that the Holy Father Francis talk to people who have just needs to be "accompanied" and compassionate, not, however, also recalled, correct and, on occasion, warned and reprimanded. Okay welcome and integrate; but there are those who do not want to be accepted and integrated, at least under the conditions laid down by the Church. And if we are the conditions he wants, la Chiesa and forge. What good is it?

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However in The joy of love, stating that the pair may be in grace [n.301] and that "it is possible that by an objective situation of sin - that is not subjectively guilty or that it is not so full - you can live in the grace of God" [n.305], Pope denies the prejudice that it, being in an irregular state, It would thereby be always in a state of mortal sin. And with this he sets the stage, from which it may derive the permissibility of Communion; and here it should be reiterated the conditional "could". Of course there must be those pairs which, on reasonable grounds and force majeure, They can not and therefore do not have to interrupt their relationship [n. 298].

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The joy of love It contains within itself several points that could be discussed seramente, I mention a few:

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– It is not true that "two logics run through the entire history of the Church: marginalize and replenish " [n. 296]. There is also the excommunication, which it is neither integration, excommunicated because he does not want, but it is not marginalization, because it serves to lead to repentance. It can not be in communion who rejects the conditions to be in communion. It may therefore not be integrated those who can not be integrated. It is false the choice between the welcome with open arms and the discriminatory exclusion: there is half the acceptance condition, to which the aspirant must undergo, if you want to belong to the Church, which it is the house of God and not the haggling in the temple. He can not participate in the wedding banquet those without a wedding garment.

– Define "expressions of intimacy" [n. 298] intercourse between divorced is a misleading euphemism, which does not seem at all cost, expected that they, after all, commit still objectively a grave sin, although they may have extenuating circumstances and not lose the grace and, if they fall into a mortal sin, can, pentendosi, recover the grace. But these things should say openly, although they are implicit in the text. It should be clear in explaining what is the dynamic, in their case, between sin and grace. You never spoken of mortal sin.

– It is rightly said that pastors must discern situations well. And then he adds laconically: "There are no simple recipes» [n. 298]. What does it mean? said so, it would seem that it denies the existence of absolute principles, valid in every case, regardless of the situations. It is true that the term "recipe" does that be ironic, to avoid legalism, Pharisaism, narrow-mindedness and pedantry. But it is unclear.

– It declares that the couple's marriage can be and must be a "generous response that you can offer to God" and as "gift that God himself is requesting" [n.303]. It is not excessive praise? So what about the regular and faithful couples? It is the same thing be regular or irregular? But then what is the point to be regular? Who makes you do? Would not it be enough to say that the union, although uneven and often the cause of scandal to the faithful, place the two devote themselves to good works and do penance, can keep grace? Given the dangers that run continuously sinning, This is already a considerable concession of divine mercy, without having to present them almost as models for legal spouses?

– "The confessional should not be a torture room, but a place of the Lord's favor " [n. 305]. There is also a third possibility: that the confessional is a place that feels the penitent to be able to communion must decisively reject sin, recognize it, do penance for, repair and repeat the good resolution not to sin again.

– The Pope says: "I understand those who prefer a more rigid pastoral, that does not give rise to any confusion " [n. 308]. It is not the stiffness, but the clarity, that does not give rise to confusion. Indeed stiffness, which it is a section of the petty minds, It is the one that favors the confusion, because it is not able to distinguish what is hard and what is the balance, the rigidity of the corpse by the firmness of the principles. The weakness on principles does not produce the ductility and elasticity of prudence, but the vane moved by the wind. Mercy is not make concessions on the principles, but raising the height of principles who is messed in the quicksand of uncertainty and squalor of poverty.

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As for the method of discussion It might be inspired to famous theological discussions or negotiations of the past, such as the famous dispute Controversia, between Dominicans and Jesuits, in the presence of the Pope, between the late sixteenth and early seventeenth century, with the problem of the relationship between grace and free will. The rest, also in our case, it is not perhaps the relationship between grace and free will in marriage and in a relationship?

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The Pope could set up a commission of cardinals double limited number - five or six on each side -, formed by members who have spontaneously, thereby making the debate freely and voluntarily. A commission could be formed by Cardinals obicienti, which they are advancing reserves and raise difficulties. It could be celebrated by Cardinal Raymond Leo Burke; while the other would be formed by the cardinal working out, supporters of the The joy of love, and it could be presided over by Cardinal Christoph Schönborn, with the task to clarify and reassure obicienti about their concerns and to give the portion of truth contained in their objections.

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Obviously the Pope could intervene Authority anytime, either to determine or to correct, is to answer questions put to him, in a manner similar to what happens in the councils debates. The final outcome of the discussions, It should be presented at the end of the discussion to the final judgment of the Pope, which he puts an end to the discussion at its discretion, as it was done in the congregation Controversia. And this whole enterprise could be entrusted to the patronage of the Blessed Vergine Maria, Mother of the Family, and St. Thomas Aquinas, Doctor of the church.

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How far explained to reiterate that if Luis Badilla, who writes about the things Church and Vatican affairs, know the basics of the history of theology and tradition of its discussions, It would be spared the style bad fall to give the crowds at the prefect emeritus of the Congregation for the Doctrine of the Faith, "guilty", according to him, We have proposed nothing more than what it has always been within the Church, at least to the Catholic, to which we belong, with all due respect to this reporter that now illuminates us from Vatican Radio microphones from now The Seismograph …

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Monastery of the Dominican Nuns of Alba,

29 September 2017

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