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'AMORIS LEATITIA', Heresy Unveiled
by James Larson
[In order to add clarity as to the nature of the explicit heresy taught in Amoris Laetitia, I have added one paragraph approximately 2/3 of the way through the article below. It reads:
Herein resides the essence of this heresy. It lies specifically in teaching that there is a “gradualness” applicable to the possession of charity and sanctifying grace. It is Catholic dogma that possession of supernatural charity is an ontological state created by sanctifying grace added to the soul, that one cannot possess this charity unless living in this substantial state, and that it is this state of being which is absolutely necessary for receiving the Eucharist and other sacraments. It cannot be possessed by a person living in objective mortal sin, or by any person who is in some process of pastoral effort working towards the attainment of some “ideal”. JL]
Since the public presentation of Pope Francis’ Apostolic Exhortation Amoris Laetitia on Saturday, February 8, the traditional media has been flooded with negative evaluations. I made a list of some of the pejoratives: ambiguous, undermining, fundamental option, turning point in Catholic doctrine, uncertainty, coup, revolutionary, relativistic, plot to turn the Church upside down, demolish the foundations of two thousand years of Catholicism, constant teaching of the Church destroyed, strange, surreal, disquieting, dreadful, devastating for the Church, a praise to heretic joy, catastrophic. It has even been simply called the “Bergoglian heresy”.
In these evaluations, a number of passages have been quoted from the Exhortation, virtually all of the relevant ones to be found in Chapter 8, which is titled Accompanying, discerning and integrating weakness. Unquestionably, these passages and their respective evaluations offer evidence for the strong condemnations of these commentators. Possibly most succinct, and most often employed, is a passage from paragraph 305, and its footnote. The passage reads:
“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.”
The relevant footnote (#351) reads:
“In certain cases, this 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” (Apostolic Exhortation Evangelii Gaudium [24 November 2013], 44: AAS 105 , 1038). I would also point out that the Eucharist “is not a prize for the perfect, but a powerful medicine and nourishment for the weak” (ibid., 47: 1039)”
All this is indeed an indication of an underlying heresy, but it does not, so to speak, “put the nail to the coffin”. As one commentator put it, it is “careful language”. Or, as Cardinal Schonborn stated in his Intervention at the Presentation of Amoris Laetitia, it is a “linguistic event”.
Possibly the most succinct, devastating, and poignant summary of this position – that Amoris Laetitia represents not explicit, but implicit, heresy – has come, not from a traditional Catholic, but from a man who describes himself as having been a secular Jew who converted to Catholicism, and now has rejected the Faith entirely. Damon Linker, in The Week magazine, writes the following:
“If there were any doubts that Pope Francis is a stealth reformer of the Roman Catholic Church, the apostolic exhortation he released last week (Amoris Laetitia, or the "Joy of Love") should settle the matter.
“A straightforward reformer of the church seeks to change its doctrines. A stealth reformer like Francis, on the other hand, keeps the doctrines intact but invokes such concepts as mercy, conscience, and pastoral discernment to show priests that it's perfectly acceptable to circumvent and disregard those doctrines in specific cases. A doctrine officially unenforced will soon lose its authority as a doctrine. Where once it was a commandment sanctioned by God, now it becomes an "ideal" from which we're expected to fall short. Before long it may be treated as a suggestion. Eventually, repealing it is no longer controversial — or perhaps even necessary.
“Stealth reform ultimately achieves the same reformist goal, but without inspiring the intense opposition that would follow from attempting to change the doctrine outright.”
However, Cardinal Schonborn, Damon Linker, and others who promote such views concerning the Pope’s Exhortation are wrong. It is not just a “linguistic event” or “stealth reform” or revolution, which is able to fly under the radar of a specific charge of heresy. There is a very explicit heresy, it is the foundation of all the other legitimate condemnations ofAmoris Laetitia, and it clearly reveals the agenda which germinates and nourishes all the rest of its errors. It is found in paragraphs 296 and 297:
Read the entire article here.