Tuesday, 12 April 2016

Anthony Spadaro, S.J. - Francis has removed all limits on integration! As with Kasper, Spadaro believes the Church has been wrong for 1600 years!

They're smiling now. All happy and joyful. Will this be their expressions when they answer to Our Lord Jesus Christ for how their work has led people to continue to live in their sin?

Anthony Spadaro is the mastermind behind this papacy. He is a confident of Pope Bergoglio. If the Pope does not correct these remarks then are we to assume that he endorses them?


Francis and Antonio, a Couple in Excellent “Society”

The pope has in Fr. Antonio Spadaro, a Jesuit like him, his authorized translator. Here is how “La Civiltà Cattolica” restates in clearer words what “Amoris lætitia” presents in allusive form

by Sandro Magister

ROME, April 12, 2016 – It was an easy prediction to make when the Jesuit Antonio Spadaro, (in the center of the photo, next to the superior general of the Society of Jesus) pontificated last November that “on access to the sacraments the ordinary synod has effectively laid the foundations, opening a door that at the previous synod had instead remained closed.” And this in spite of the fact that in the “Relatio finalis” of the synod the words “communion” and “access to the sacraments” do not appear even once:

> Francis Is Silent, But Another Jesuit Is Speaking For Him

In presenting the post-synodal exhortation “Amoris Lætitia” today, in the latest issue of “La Civiltà Cattolica” - promptly released in conjunction with the publication of the papal document - Fr. Spadaro shows no hesitation in declaring that prophecy to have been fulfilled.

Francis - he writes confidently - has removed all the “limits” of the past, even in “sacramental discipline,” for “so-called irregular” couples: a “so-called” that is not Spadaro’s but the pope’s, and that in the judgment of Church historian Alberto Melloni “is worth the whole exhortation,” because all by itself it absolves such couples and makes them “eligible for the Eucharist.”

And this in spite of the fact that this time as well in the 264 pages and 325 paragraphs of the papal exhortation there is not even a single word in favor of communion for the divorced and remarried, but only a couple of allusions in two minuscule footnotes, numbers 351 and 336, this latter promptly defined by Melloni as “crucial.”

Fr. Spadaro is not just any Jesuit. He is director of “La Civiltà Cattolica,” which historically has always been “the pope’s magazine” and is so now more than ever, “because of the interest that Pope Francis shows concerning some statements of the magazine that accompany his magisterium,” as attested to last March by a witness of sure reliability, Fr. GianPaolo Salvini, its former director:

> "La Civiltà Cattolica" ha un direttore super: il papa

For Jorge Mario Bergoglio, Fr. Spadaro is everything. Adviser, interpreter, confidant, scribe. There is no counting the books, articles, tweets that he incessantly writes about him. Not to mention the pontifical texts that bear the imprint of his hand.

He was part of the circle that worked on the drafting of “Amoris Lætitia” in the closest contact with the pope.

And as procedure would have it, the presentation that Spadaro made of it in “La Civiltà Cattolica” was given to Francis to read before it was sent to press. One more reason to take this exegesis of the document as authorized by him, and therefore revealing of his real intentions.

Reproduced below are some of the passages of the 12 pages, out of 24 in all, that Fr. Spadaro dedicates to the question of “so-called irregular” couples and their access to Eucharistic communion.

With striking craftiness even John Paul II and Benedict XVI are made a part of the same “journey of healing” that Francis is now bringing to the point of Eucharistic communion for the divorced and remarried, with no more impediments as before.

But the whole article is worth reading, on the website of “La Civiltà Cattolica":

> "Amoris lætitia". Struttura e significato dell'Esortazione post-sinodale di Papa Francesco

While here is a link to the complete text of the exhortation:

> "Amoris lætitia"


“Without putting limits on integration, as appeared in the past...”

by Antonio Spadaro, S.J.

The exhortation incorporates from the synodal document the path of discernment of individual cases without putting limits on integration, as appeared in the past. It declares, moreover, that it cannot be denied that in some circumstances “imputability and responsibility for an action can be diminished or even nullified” (“Amoris Lætitia” 302; cf. Catechism of the Catholic Church 1735) because of various influences. [. . .]
Therefore, the pontiff concludes, if one takes into account the innumerable variety of concrete situations, “it is understandable that neither the Synod nor this Exhortation could be expected to provide a new set of general rules, canonical in nature and applicable to all cases. What is possible is simply a renewed encouragement to undertake a responsible personal and pastoral discernment of particular cases, one which would recognize that, 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” (AL 300). [. . .]
So the consequences or effects of a norm do not necessarily have to be the same, which “is also the case with regard to sacramental discipline, since discernment can recognize that in a particular situation no grave fault exists” (AL 3000, footnote 336). “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” (AL 305).
And - it is specified - this help “in certain cases 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’” (AL 305, footnote 351).


If we go back to “Familiaris Consortio,” we can verify that the conditions it set up 35 years ago were already a concretization more open and attentive, with respect to the previous time, to personal experience.
On the civilly divorced and remarried, the apostolic exhortation of Saint John Paul II (1981) affirmed: “I earnestly call upon pastors and the whole community of the faithful to help the divorced, and with solicitous care to make sure that they do not consider themselves as separated from the Church, for as baptized persons they can, and indeed must, share in her life” (FC 84).
On access to the sacraments, John Paul II reiterates the previous norm, and nonetheless affirms that the civilly divorced and remarried who are living their conjugal life together, raising their children together and sharing in everyday life, can receive communion.
But he sets up a “condition” (which is at another level with respect to the norm): that of taking on “the duty to live in complete continence, that is, by abstinence from the acts proper to married couples” (ibid.).
So in “Familiaris Consortio” the de facto norm does not apply always and in all cases. In the situation described there is already an “epieikeia” concerning the application of the law in a concrete case, because if continence eliminates the sin of adultery, it nevertheless does not suppress the contradiction between the conjugal rupture with the formation of a new couple - who nonetheless live bonds of an affective character and of coexistence - and the Eucharist.
With regard to sexual relations, the formulation of Saint John Paul II required that the couple “take on themselves the duty to live in complete continence.” In “Sacramentum Caritatis” Benedict XVI had incorporated this concept, but with a different formulation: “The Church encourages these members of the faithful to commit themselves to living their relationship in fidelity to the demands of God's law, as friends, as brother and sister” (SC 29). The “encouragement to commit themselves” implies a journey and places the accent better and in a more adequate way on the personal dimension of conscience.
Pope Francis moves forward in this direction when he speaks of a “dynamic discernment” that “must remain ever open to new stages of growth and to new decisions which can enable the ideal to be more fully realized” (AL 303). An irregular situation cannot be turned into a regular one, but there are also journeys of healing, of exploration, journeys in which the law is lived step by step. [. . .]


“Recognizing the influence of such concrete factors,” the pontiff writes, “we can add that individual conscience needs to be better incorporated into the Church’s praxis in certain situations which do not objectively embody our understanding of marriage” (AL 303). This is a culminating point of the apostolic exhortation, in that it attributes to conscience - “the most secret core and sanctuary of a man, where he is alone with God, whose voice echoes in his depths” (GS 16; AL 222) - a fundamental and irreplaceable spot in the evaluation of moral action. [. . .]
The conscience “can do more than recognize that a given situation does not correspond objectively to the overall demands of the Gospel. It can also recognize with sincerity and honesty what for now is the most generous response which can be given to God, and come to see with a certain moral security that it is what God himself is asking amid the concrete complexity of one’s limits, while yet not fully the objective ideal” (AL 303).
This passage of the exhortation opens the door to a more positive, welcoming, and fully “Catholic” pastoral practice, which makes possible a gradual exploration of the demands of the Gospel (cf. AL 38).
In other words, it does not say here at all that one’s weakness should be taken as a criterion for establishing what is good and what is evil (this would be what is called the “gradualness of the law”). Nonetheless there is affirmed a “law of gradualness,” meaning a progressiveness in knowing, in desiring, and in doing the good: “Reaching for the fullness of Christian life does not mean doing that which abstractly is most perfect, but that which is concretely possible.” [. . .]
With the humility of its realism, the exhortation “Amoris Lætitia” situates itself within the great tradition of the Church, reconnecting with an old Roman tradition of ecclesial mercy for sinners.
The Church of Rome, which since the 2nd century had inaugurated the practice of penance for sins committed after baptism, in the 3rd century was just about to provoke a schism on the part of the Church of northern Africa, led by Saint Cyprian, because it did not accept reconciliation with the “lapsi,” those who had become apostates during the persecution, who were in fact much more numerous than the martyrs.
In the face of the rigidity of the Donatists in the 4th and 5th centuries, as later in the face of the Jansenists, the Church of Rome always rejected a “Church of the poor” in favor of the “reticulum mixtum,” the “composite net” of just and sinners of which Saint Augustine speaks in “Psalmus contra partem Donati.”
The pastoral practice of “all or nothing” seems more sure to the “rigorist” theologians, but it inevitably leads to a “Church of the pure.” Valuing formal perfection before all else and as an end in itself brings the risk of unfortunately covering up many behaviors that are in fact hypocritical and pharisaic.


Barona said...

Pope Francis has a moral obligation before God and the Church to rebuff the evil, twisted advances of Spadaro.

Mark Thomas said...

I am IQ-challenged as is. But I have never, ever witnessed such mass confusion over a Vatican document. At least from 1968 A.D. to date, the Exhortation is the most controversial Papal document that I recall.

But at least in regard to Humanae Vitae, everybody had understood perfectly as to what the Encyclical contained. With the aid of wink-wink-wink bishops, prissts, and theologians, the majority of Catholics simply rejected Humanae Vitae. But again, adult sentient Catholics understood the Encyclical's contents.

In regard to Amoris Laetitia, I don't know what to believe. The narrative in regard to the Exhortation has changed every minute.

Solid Catholics priests such as Father Allan J. McDonald have insisted that the Exhortation reflects Catholicism 101. But then, I read Father Edward Beck's commentary on the Exhortation and my heart sunk.

Cardinal Burke's remarks about the Exhortation lifted my spirits. But now, after having read Sandro Magister's report about Father Spadaro, my heart has again sunk.

It is unbelievable.

It is imperative that His Holiness Pope Francis speak about the status and the correct understanding of Amoris Laetitia. Pope Francis must halt the spin that has been placed upon his Apostolic Exhortation. He must speak immediately to this issue.

Please, Holy Father. Speak to the major issue in question. Please.


Mark Thomas

TLM said...

As I have said before, maybe not here but elsewhere: Francis does not give us any concrete examples for this 'sincerity of conscience' making one not so culpable in their 'sin'. It would seem a possibility that he would be talking about Middle Eastern Christian women who are taken by force and forced to Marry etc. Of course they would not be culpable for anything! But then he goes on to 'the law of gradualness' which shoots that theory right out of the water! If Catholics don't know their faith, which a great number of them do not, as they have trashed catechesis completely in the last 50 years, then I would think the first order of business would be to teach Catholics the TRUE FAITH, LOUD AND CLEAR!! But he also indicates that even if Catholics KNOW the gospel on marriage, they may not 'understand it completely' which would make them not as culpable for their sin?

And....you are correct Mark! Francis must CLARIFY, but unfortunately, I'm not sure he is capable at this point.

Matthew said...

265 pages of obfuscation to cover two pestilent footnotes, for which we endured two phony (and exceedingly costly) "synods" and for two years the endless hand-wringing and "oh dear, what does Francis really mean?" whining of those who know the truth of our situation but refuse to face it as men. Despite what is being said, this "exhortation", and the program behind it is clear. And that program is not a call to prayer, penance, conversion and the love of God. It is the reverse. The hun have sacked Rome.

Anonymous said...

Mark Thomas, and folks,

Your hopes and trust and faith are to be commended and one day I hope you are rewarded by God for being the "salt of the earth."

But devout Catholics need to face the reality. This Exhortation is nothing new. It's not the start of something, but the finalization. These ideas have been percolating in the Church since the 19th century.

The various reasons, the complex convergence of ideas, could fill volumes, so I won't toss out labels and names. But the point is, we've arrived at the destination.

This "new church" is why Bergoglio was elected, to "irrevocably change the Church" and "bring the Church up with the times," to quote 2 Cardinals. This is why at some unidentifiable point we were saying "Eucharist" instead of "Blessed Sacrament." This is why some seminaries use no text written before 1960. This is why some Cardinals posit "historical" or "symbolic" interpretations of the Gospel, including the resurrection. This is why homosexuals continue to be ordained with knowledge of the bishop. This is why the priest now "celebrates" mass instead of "offering" it. Oh, it's the "liturgy" or better yet, "community meal." This is why we don't genuflect, why the tabernacle moves farther away until it's out of the building.

That traditional stuff was nice but the Church must move beyond medieval ideas in order to be "relevant" today! That is the belief (generally) of the powerful people in the Church.

No single man brought about the shift away from what some now term "classical Christianity." It wasn't Pope Paul or Pope Benedict or Pope Francis. They played their parts (perhaps unwittingly!), but the cause is traced to a myriad of modern sources: Nietzsche, Marx, Descartes, Munch, Wilson, Schillebeeckx... I could list a hundred names. Also factored in would be World War I, scientific advances, deconstructionism, public education, the rise of secularism, etc.

This new church was not a result of a conspiracy concocted by a few perverse princes of the Church. It's the unfolding of history. Through many twists and turns and small decisions, we are now in a strange place. I'm not saying it's inevitable, or right, or good. But it's reality.

A remnant is preserved, but not in one place or one institution. It's not SSPX or FSSP or "trads" or any other slice of the pie.

Belonging to the "remnant" is an inner disposition, perhaps an inner wisdom, or maybe simply Grace. If you're blessed enough to be the remnant, don't be anxious about the outward Church. Don't obsess and fret, it's bad for you! Don't put your focus on encyclicals, praxis, theology, or any blog, no matter how clever and sympathetic.

All those things shall pass away. But the sacraments will not (although they may go underground) and love will not. Focus on the love wherever you find it, in a NO parish, in a poem, in a child. Hold onto the truth, the goodness, the beauty.

Anonymous said...

Paul Morphy : An Apostolic Exhortation is not a Papal Encyclical.

I don't know if this differentiation between the status of both type of documents will be recognised generally. My concern is that this Exhortation will lead to an Encyclical incorporating the heresies contained in the former.

Vox Cantoris said...

Anon at 6:53 pm.

Brilliant, and bang on!

Thank you.

Anonymous said...

Paul Morphy : Thanks Vox.

The difference between an Exhortation and an Encyclical is significant, but truth be told I had to research that difference, because even as a practicing Catholic I wasn't aware of how significant the difference actually is.

TLM said...

Thanks Anonymous @7:56.....I myself wasn't aware of the difference between and 'Exhortation' and an 'Encyclical', but yes, they are two different things.

And Anonymous @6:53....very wise words. I have a friend at our Parish who says often: 'When the world and the Church are one, that is the end.' (a prophecy that they've read somewhere) Obviously we are heading in that direction, and getting very close. But, that said, God's timing and ours are quite two different things. And, yes, the deconstruction of the Church didn't by any means start with Francis. This is the 'finale'.

'In the end, my Immaculate Heart will Triumph'! Stay under the Mantle of Our Blessed Mother. Consecrate yourselves to her. She will lead all of her children safely.

Peter Lamb said...

"For the worthy reception of the Eucharist, the state of grace as well as the proper and pious disposition are necessary" - dogma of the Catholic Church. Absolute, irreversible, undeniable upon pain of heresy.

"Let not the partaking of Thy Body, O Lord Jesus Christ, which I though unworthy, presume to receive, turn to my judgment and condemnation; but by reason of Thy loving-kindness, may it be to me a safeguard of both soul and body..."

"The pastoral practice of “all or nothing” seems more sure to the “rigorist” theologians, but it inevitably leads to a “Church of the pure.”
Absolutely! A Church of the pure is just what we and the Saints want and are meant to be. Christ, our God, is pure and so is His Bride - pure and without blemish, spot, or wrinkle. Nothing impure will enter heaven, neither sodomite, nor adulterer, or modernist.

"Valuing formal perfection before all else and as an end in itself brings the risk of unfortunately covering up many behaviors that are in fact hypocritical and pharisaic."
Fool! Hypocrite! Modernist pharisee! Whited sepulchre! Agent of lucifer!
The Catholic Faith is perfection. God made us to spend our lives striving for perfection.

"Belonging to the "remnant" is an inner disposition, perhaps an inner wisdom, or maybe simply Grace. If you're blessed enough to be the remnant, don't be anxious about the outward Church. Don't obsess and fret, it's bad for you! Don't put your focus on encyclicals, praxis, theology, or any blog, no matter how clever and sympathetic.
All those things shall pass away. But the sacraments will not (although they may go underground) and love will not. Focus on the love wherever you find it, in a NO parish, in a poem, in a child. Hold onto the truth, the goodness, the beauty."

Belonging to the "remnant" is to actively cling to the unadulterated Catholic Faith, which is not an "inner disposition". It is concrete, objective and documented - in Scripture, Tradition and Magisterium.
Be very worried about the judeo-masonic invasion of the "outward church" which is leading countless souls to eternal damnation in hell fire.
Focus indeed on Catholic doctrine, dogmas and theology which will never pass away - your salvation depends on it.
Focus on Catholic Truth. God is Truth and Truth is Love, but you won't find either in the NWO church.