From DICI, the best synopsis of the ongoing auto-demolition in the Church, the new “Springtime of Pope Francis, the Pope of Surprises”.
On Monday, October 13, 2014, the Relator General of the Extraordinary Synod on the Family, Cardinal Peter Erdö, Primate of Hungary, made public the Interim Report, which gives an idea of the direction taken by the debates that had been held behind closed doors for a week and were to continue for another week.
What strikes the reader at first is that he finds again in this report the scandalous propositions made by the progressive Cardinal Walter Kasper in an interview with journalist Andrea Tornielli on September 18, almost a month ago. As if everything had already been planned in advance…. Judge for yourself:
Cardinal Kasper, September 11: “Church doctrine is not a closed system: the Second Vatican Council teaches us that there is a development, meaning that it is possible to look into this further. I wonder if a deeper understanding similar to what we saw in ecclesiology, is possible in this case (i.e. that of divorced Catholics who have remarried civilly – Editor’s note): although the Catholic Church is Christ’s true Church, there are elements of ecclesiality beyond the institutional boundaries of the Church too. Couldn’t some elements of sacramental marriage also be recognized in civil marriages in certain cases? For example, the lifelong commitment, mutual love and care, Christian life and a public declaration of commitment that does not exist in common-law marriages.”
Cardinal Erdö, October 13: “[A] significant hermeneutic key comes from the teaching of Vatican Council II, which, although it affirms that “the one Church of Christ subsists in the Catholic Church,” also declares that “many elements of sanctification and of truth are found outside of its visible structure … these elements, as gifts belonging to the Church of Christ, are forces impelling toward Catholic unity” (Lumen Gentium, 8). In this light, the value and consistency of natural marriage must first be emphasized. Some ask whether the sacramental fullness of marriage does not exclude the possibility of recognizing positive elements even the imperfect forms that may be found outside this nuptial situation, which are in any case ordered in relation to it. The doctrine of levels of communion, formulated by Vatican Council II, confirms the vision of a structured way of participating in the Mysterium Ecclesiae by baptized persons. In the same, perspective, that we may describe as inclusive, the Council opens up the horizon for appreciating the positive elements present in other religions (cf. Nostra Aetate, 2) and cultures, despite their limits and their insufficiencies (cf. Redemptoris Missio, 55).” (Interim Report, paragraphs 17-19)
In an interview granted to DICI on October 3 (see DICI no. 302 dated October 10, 2014), Bp. Bernard Fellay, Superior General of the Society of Saint Pius X, had dismantled the specious reasoning of Cardinal Kasper: “He proposes applying pastorally to marriage the new principles concerning the Church that were spelled out at the Council in the name of ecumenism: there are elements of ecclesiality outside the Church. He moves logically from ecclesial ecumenism to matrimonial ecumenism: thus, in his opinion, there are elements of Christian marriage outside of the sacrament. To look at things concretely, just ask spouses what they would think of ‘ecumenical’ marital fidelity or fidelity in diversity!”
In the March 15, 2014, issue of Il Foglio, Cardinal Carlo Caffarra, Archbishop of Bologna, had responded in forceful terms to Cardinal Kasper’s proposals about giving communion to the divorced-and-remarried during the Consistory on February 20 of this year: “Therefore [according to this logic] there is such a thing as extramarital human sexuality that the Church considers legitimate. But that negates the central pillar of the Church’s teaching on sexuality. At that point someone might wonder: then why not approve cohabitation? Or relations between homosexuals?”
Cardinal Erdö’s report opens up supposedly “pastoral” perspectives in two directions: “A new dimension of today’s family pastoral consists of understanding the reality of civil marriage and also cohabitation, taking into account the due differences…. Furthermore in such unions [common-law marriages, editor’s note] it is possible to grasp authentic family values or at least the wish for them. Pastoral accompaniment should always start from these positive aspects…. Homosexuals have gifts and qualities to offer to the Christian community: are we capable of welcoming these people, guaranteeing to them a fraternal space in our communities? Often they wish to encounter a Church that offers them a welcoming home. Are our communities capable of providing that, accepting and valuing their sexual orientation, without compromising Catholic doctrine on the family and matrimony?” (Interim Report, paragraphs 36, 38, 50)
These propositions—which purportedly are merely “pastoral” without any doctrinal implication, just like at the Second Vatican Council—were to be debated by the members of the Synod during the second week and in all dioceses during the year 2014-2015, before the meeting of the Ordinary Synod that is to be held in October 2015.
But here and now, as Cardinals Kasper and Erdö themselves admit, we can say that, just as Vatican II introduced ecumenism with its notion of more or less perfection communion, so too the Synod is busy proposing “ecumenical marriage” with varying degrees of indissolubility, in other words, a marriage that is more or less soluble in “pastoral practice”.
On October 3 Bp. Fellay declared: “We blame the Council for making this artificial distinction between doctrine and pastoral practice, because pastoral practice must follow from doctrine. Through multiple pastoral concessions, substantial changes have been introduced in the Church, and her doctrine has been affected. This is what happened during and after the Council, and we denounce the same strategy that is being used today against the morality of marriage.”
(Source: FSSPX/MG – DICI no. 303 dated October 24, 2014)
Now to those who object that the above report only addresses the Midterm Relation, not the final Report, by now you know that our Humble Pope overrode the Synod Fathers who voted to reject the diluted paragraphs discussed above. And so this disgusting battle will continue on for the next year, as the Pope pushes the above agenda.
A friend recently told me that he prefers reading the National Catholic Register and watching EWTN in order to get his Church news. My answer is that when EWTN and NCR offer truly Catholic commentary on the news as the Society of St. Pius X does, I will gladly read them. Until then, I thank God every day for the true Remnant of the Church which thrives in the Society even as it withers within the post-Conciliar Church.
Pray the Rosary and confound the devil!
~ evensong ~