Sandro Magister has done some heavy journalistic lifting with this analysis of Amoris Laetitia and ghostwriter, Archbishop of Kissing.These men have perpetrated a fraud on the faithful and on the Catholic Church. Yes, the Synods were a fraud. They were set-up. A colossal waste of money. A fraud. Yes, you read that correct. These men, all of them, have perpetrated a fraud and he has been found out! The essential parts were written a decade ago by the author Kiss me, this pathetic excuse for masculinity pictured here.
When you read at the link, it will turn your stomach when you realise how much heretical nonsense this priest was spouting in Argentina and how it came to be enshrined in Amoris Laetitia, paragraph by paragraph. Note also how this Fernandez was ostracised from the university there, only to be resurrected by Pope Bergoglio who then isolated those who found Fernandez to have expressed a false theology and situational ethics.
Let us again call for Amoris Laetitia do be denounced. Who will denounce the perpetrators behind this fraud?
Friends, we are getting to them. The proof is there that they cannot take the pressure because we are on to them and their diabolical plan.
One Pope? Two Popes? No Pope?
No wonder!
Here is the evidence from Magister's work of this Bergoglian fraud!
Comparison between “Amoris Laetitia” and two
articles by Víctor Manuel Fernández from ten years ago
The texts with their respective abbreviations:
AL - Francis, post-synodal apostolic
exhortation “Amoris Laetitia,” March 19 2016.
Fernández 2005 – V. M. Fernández, “El sentido
del carácter sacramental y la necesidad de la confirmación”, in “Teología” 42 no.
86, 2005, pp. 27-42.
Fernández 2006 – V. M. Fernández, “La dimensión
trinitaria de la moral. II. Profundización del aspecto ético a la luz de ‘Deus
caritas est’,” in “Teología” 43 no. 89, 2006, pp. 133-163.
Each time are indicated, alongside the
abbreviations, for “Amoris Laetitia” the paragraph numbers and for the articles
by Fernández the page numbers.
“AMORIS LAETITIA” 300
(AL: 300)
There can be no risk that a specific
discernment may lead people to think that the Church maintains a double
standard.
(Fernández 2006: 160)
In this way there is not proposed a double
standard or a “situational morality.”
“AMORIS LAETITIA” 301
(AL: 310)
For an adequate understanding of the
possibility and need of special discernment in certain “irregular” situations,
one thing must always be taken into account, lest anyone think that the demands
of the Gospel are in any way being compromised. The Church possesses a solid
body of reflection concerning mitigating factors and situations. 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.
(Fernández 2005: 42)
Taking into account the influences that
attenuate or eliminate imputability (cf. CCC 1735), there always exists the
possibility that an objective situation of sin could coexist with the life of
sanctifying grace.
(AL: 301)
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” [Footnote 339: John Paul II, Apostolic
Exhortation “Familiaris Consortio” (22 November 1981), 33: AAS 74 (1982), 121],
or be in a concrete situation which does not allow him or her to act differently
and decide otherwise without further sin.
(Fernández 2006: 159)
When the historical subject does not find
himself in subjective conditions to act differently or to understand “the
values inherent in the norm” (cf. FC 33c), or when “a sincere commitment to a
certain norm may not lead immediately to verify the observance of said norm”
[Footnote 45].
[Footnote 45: B. Kiely, “La 'Veritatis
splendor' y la moralidad personal”, in G. Del Pozo Abejon (ed.),
"Comentarios a la 'Veritatis splendor’,” Madrid, 1994, p. 737].
(AL: 301)
As the Synod Fathers put it, “factors may exist
which limit the ability to make a decision”. Saint Thomas Aquinas himself
recognized that someone may possess grace and charity, yet not be able to
exercise any one of the virtues well; in other words, although someone may
possess all the infused moral virtues, he does not clearly manifest the
existence of one of them, because the outward practice of that virtue is
rendered difficult: “Certain saints are said not to possess certain virtues, in
so far as they experience difficulty in the acts of those virtues, even though
they have the habits of all the virtues” [Footnote 342].
[Footnote 341: cf. Summa Theologiae I-II, q.
65, a. 3, ad 2; De malo, q. 2, a. 2].
[Footnote 342: Ibid., ad 3].
(Fernández 2006: 156)
Saint Thomas recognized that someone could have
grace and charity, but without being able to exercise well one of the virtues
“propter aliquas dispositiones contrarias” (ST I-II 65, 3, ad 2). This does not
mean that he does not possess all the virtues, but rather that he cannot
manifest clearly the existence of one of them because the external action of
this virtue encounters difficulties from contrary dispositions: “Certain saints
are said not to possess certain virtues, in so far as they experience
difficulty in the acts of those virtues, even though they have the habits of
all the virtues” (ibid., ad 3).
“AMORIS LAETITIA” 302
(AL: 302)
The Catechism of the Catholic Church clearly
mentions these factors: “imputability and responsibility for an action can be
diminished or even nullified by ignorance, inadvertence, duress, fear, habit,
inordinate attachments, and other psychological or social factors”. In another
paragraph, the Catechism refers once again to circumstances which mitigate
moral responsibility, and mentions at length “affective immaturity, force of
acquired habit, conditions of anxiety or other psychological or social factors
that lessen or even extenuate moral culpability”. For this reason, a negative
judgment about an objective situation does not imply a judgment about the
imputability or culpability of the person involved [Footnote 345].
[Footnote 343: no. 1735].
[Footnote 344: Ibid., 2352; Congregation for
the Doctrine of the Faith, Declaration on Euthanasia “Iura et Bona” (5 May
1980), II: AAS 72 (1980), 546; John Paul II, in his critique of the category of
“fundamental option”, recognized that “doubtless there can occur situations
which are very complex and obscure from a psychological viewpoint, and which
have an influence on the sinner’s subjective culpability” (Apostolic
Exhortation “Reconciliatio et Paenitentia” [2 December 1984], 17: AAS 77
[1985], 223)].
[Footnote 345: Cf. Pontifical Council for
Legislative Texts, Declaration Concerning the Admission to Holy Communion of
Faithful Who are Divorced and Remarried (24 June 2000), 2].
(Fernández 2006: 157)
This appears in an explicit way in the
Catechism of the Catholic Church: “Imputability and responsibility for an
action can be diminished or even nullified by ignorance, inadvertence, duress,
fear, habit, inordinate attachments, and other psychological or social factors”
(CCC 1735). The Catechism likewise makes reference to affective immaturity, to
the power of contracted habits, to the state of anguish (cf. CCC 2353). In
applying this conviction, the pontifical council for legislative texts affirms,
referring to the situation of the divorced and remarried, that it is speaking
only of “grave sin, understood objectively, being that (p. 158) the minister of
Communion would not be able to judge from subjective imputability” [Footnote
42].
[Footnote 42: Pontifical Council for
Legislative Texts, declaration of June 24 2000, point 2a].
(Fernández 2005: 42)
On the other hand, given that we cannot judge
the objective situation of persons [Footnote 23] and taking into account the
influences that attenuate or suppress imputability (cf. CCC 1735), there always
exists the possibility that an objective situation of sin might coexist with
the life of sanctifying grace.
[Footnote 23: On this point some recent
statements of the magisterium leave no room for doubt. The pontifical council
for legislative texts affirms, making reference to the situation of the
divorced and remarried, that it is speaking of “grave sin, understood
objectively, being that the minister of Communion would not be able to judge
from subjective imputability”: Pontifical Council for Legislative Texts,
declaration of June 24 2000, point 2a. In the same way, in a recent
notification of the congregation for the doctrine of the faith, it is
maintained that for Catholic doctrine “there is a precise and well-founded
evaluation of the objective morality of sexual relations between persons of the
same sex,” while “the degree of subjective moral culpability in individual
cases is not the issue here”: Congregation for the Doctrine of the Faith,
Notification regarding certain writings of Fr. Marciano Vidal, February 22
2001, 2b. Evidently, the foundation of these affirmations is found in what the
Catechism of the Catholic Church defends in point 1735, cited at the end of the
text of this article].
“AMORIS LAETITIA” 305
AL: 305
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. Discernment must help to find possible ways of
responding to God and growing in the midst of limits.
[Footnote 351: In certain cases, this can
include the help of the sacraments. . .].
(Fernández 2006: 156)
This Trinitarian dynamism that reflects the
intimate life of the divine persons can also be realized within an objective
situation of sin (p. 157) as long as, because of the burden of influences, one
is not subjectively culpable.
(Fernández 2006: 159)
A “realization of the value within the limits
of the moral capacities of the subject” [Footnote 46]. So there are “possible
goals” for this influenced subject, or “intermediate steps” [Footnote 47] in
the realization of a value, even if they are always aimed at the complete
fulfillment of the norm.
[Footnote 46: G. Irrazabal, “La ley de la
gradualidad como cambio de paradigma,” in “Moralia” 102/103 (2004), p. 173].
[Footnote 47: Cf. G. Gatti, “Educación moral,”
in AA.VV., “Nuevo Diccionario de Teología moral,” Madrid, 1992, p. 514].
(Fernández 2006: 158)
“There is no doubt that the Catholic
magisterium has clearly admitted that an objectively evil act, as is the case
with a premarital relationship or the use of a condom in a sexual relationship,
does not necessarily lead to losing the life of sanctifying grace, from which
the dynamism of charity draws its origin.
(Fernández 2005: 42)
On the other hand, given that we cannot judge
the subjective situation of persons and taking into account the influences that
attenuate or eliminate imputability (cf. CCC 1735), there always exists the
possibility that an objective situation of sin may coexist with the life of
sanctifying grace.
(Fernández 2005: 42)
Does this not justify the administration of
baptism and confirmation to adults who may find themselves in an objective
situation of sin, on the subjectively culpability of whom no judgment can be
made?
“Amoris Laetitia” Has a Ghostwriter. His Name Is Víctor Manuel Fernández
Startling resemblances between the key passages of the exhortation by Pope Francis and two texts from ten years ago by his main adviser. A double synod for a solution that had already been writtenby Sandro Magister
ROME, May 25, 2016 – They are the key paragraphs of the post-synodal exhortation “Amoris Laetitia.” And they are also the most intentionally ambiguous, as proven by the multiple and contrasting interpretations and practical applications that they immediately received.
They are the paragraphs of chapter eight that in point of fact give the go-ahead for communion for the divorced and remarried.
That this is where Pope Francis would like to arrive is by now evident to all. And besides, he was already doing it when he was archbishop of Buenos Aires.
But now it is being discovered that some key formulations of “Amoris Laetitia” also have an Argentine prehistory, based as they are on a pair of articles from 2005 and 2006 by Víctor Manuel Fernández, already back then and even more today a thinker of reference for Pope Francis and the ghostwriter of his major texts.
Further below some passages of “Amoris Laetitia” are compared with selections from those two articles by Fernández. The resemblance between the two is very strong.
But first it is helpful to get the broad picture.
http://chiesa.espresso.repubblica.it/articolo/1351303?eng=y
