The bishops of Malta, in a document that can only be called disastrous, repeatedly invoking Pope Francis’ Amoris laetitia, have directly approved divorced and remarried Catholics taking holy Communion provided they feel “at peace with God”.
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The Maltese bishops have fallen completely for the canonically and ecclesiologically false view that an individual’s assessment of his or her own readiness to receive holy Communion (see c. 916) controls a minister’s decision to administer the sacrament (see c. 915). In Malta now, anyone who approaches for the sacraments should be recognized as being “at peace with God”. Objective evidence to the contrary is simply no longer relevant. Canon 916 is thus eviscerated, Canon 915 is effectively repudiated.
http://www.catholicworldreport.com/Blog/5345/the_maltese_disaster.aspx
Cardinal Burke said he has been asked directly whether he is afraid to make an issue in this matter, responding that what he feared instead was having the wrong answer for God on the question of whether he’d defended the Lord and His teaching at the end of his life.
The cardinal stated, “And I said that what I'm afraid of is to have to appear before Our Lord at the Last Judgment and having to say to Him: ‘No, I didn't defend You when You were being attacked, the truth that You taught was being betrayed.’ And so, I just don't give it any thought.”
“And they’re correct,” he continued. “If we were to remain silent, it would most definitely give the idea to the faithful that everything is fine. But everything is not fine.”
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German Bishop: Communion for non-Catholics married to Catholics Possible
From the official website of the German Bishops' Conference:
Hope for shared Holy Communion for married couplesIt is already being lived out in many interdenominational marriages: Eucharistic communion. It is, however, not allowed. Bishop Franz-Josef Bode [of Osnabrück] has hopes for a change in this matter — and soon.The Bishop of Osnabrück, Franz-Josef Bode, would like to see the possibility of Holy Communion for mixed marriages. He said so in a conversation with the Evangelical Press Service [Evangelischer Pressedienst, epd].Thereby, the Church would allow a practice, reportedly already common among spouses from different Christian confessions. In 2017, the year of the commemoration of the Protestant Reformation, Bode called such a change in the Catholic position "not utopian." From the point of view of the evangelical church, Catholics can already take part in the Lord’s Supper, inviting all baptised Christians to participate. The Catholic Church, however, does not allow her faithful to take part in the Protestant Lord’s Supper, and she usually restricts the reception of the Eucharist to Catholic faithful.
Msgr. Nicola Bux reflects on the possibility this pontificate is sympathetic to Protestant theologian Jürgen Moltmann’s theory of “open Communion.”
If the Church were to change its rules on shared Eucharistic Communion it would “go against Revelation and the Magisterium”, leading Christians to “commit blasphemy and sacrilege,” an Italian theologian has warned.
Drawing on the Church’s teaching based on Sacred Scripture and Tradition, Msgr. Nicola Bux, a former consulter to the Congregation for the Doctrine of the Faith, stressed that non-Catholic Christians must have undertaken baptism and confirmation in the Catholic Church, and repented of grave sin through sacramental confession, in order to be able to receive Jesus in the Eucharist.
Msgr. Bux was responding to the Register about concerns that elements of the current pontificate might be sympathetic of a form of “open Communion” proposed by the German Protestant theologian, Jürgen Moltmann.
The concerns have arisen primarily due to the Holy Father’s own comments on Holy Communion and Lutherans, his apparent support for some remarried divorcees to receive Holy Communion, and how others have used his frequently repeated maximabout the Eucharist: that it is “not a prize for the perfect, but a powerful medicine and nourishment for the weak.”
The debate specifically over intercommunion with Christian denominations follows recent remarks by Cardinal Walter Kasper who, in a Dec. 10 interview with Avvenire, said he hopes Pope Francis’ next declaration will open the way for intercommunion with other denominations “in special cases.”
The German theologian said shared Eucharistic communion is just a matter of time, and that the Pope’s recent participation in the Reformation commemoration in Lund has given “a new thrust” to the “ecumenical process.”
Pope Francis has often expressed his admiration for Cardinal Kasper’s theology whose thinking has significantly influenced — and continues to influence — the priorities of this pontificate, particularly on the Eucharist.
For Moltmann, Holy Communion is “the Lord's supper, not something organized by a church or a denomination”. He believes the Church “owes its life to the Lord and its fellowship to his supper, not the other way around” and so its invitation “goes out to all whom he is sent to invite.”
For the benefit of our readers, Mr. Andrew Guernsey has graciously shared with us his Denzinger-style research identifying the sources of Church teaching and perennial discipline, and exhaustively cataloguing the Bergoglian machinations, to allow communion for divorced and civilly “remarried” adulterers. In a nutshell, this is nearly every known utterance of the topic from the dawn of man, until our current, pathetic state of affairs.
What began as Four Cardinals became Four Cardinals and three bishops. Over the past two weeks, three more Cardinals have added their voices in support of the dubia, the most recent being Cardinal Renato Raffaele Martino, who has joined Cardinals George Pell and Paul Josef Cordes in publicly backing the effort.
http://www.onepeterfive.com/cardinal-martino-speaks-support-dubia/
The letter explains how proponents of the eight positions we identify can find support in statements by or omissions from the Apostolic Exhortation, and indicates how these positions are or include errors against the Catholic faith. In each case we explain briefly how the position has emerged among Catholic theologians or pastors and show how certain statements or omissions from Amoris Laetitiaare being used, or likely will be used, to support it. We then set out grounds for judging the position to be contrary to Catholic faith, that is, to Scripture and teachings that definitively pertain to Tradition, each interpreted in the other’s light.
The eight positions are these.
Position A: A priest administering the Sacrament of Reconciliation may sometimes absolve a penitent who lacks a purpose of amendment with respect to a sin in grave matter that either pertains to his or her ongoing form of life or is habitually repetitive.
Position B: Some of the faithful are too weak to keep God’s commandments; though resigned to committing ongoing and habitual sins in grave matter, they can live in grace.
Position C: No general moral rule is exceptionless. Even divine commandments forbidding specific kinds of actions are subject to exceptions in some situations.
Position D: While some of God’s commandments or precepts seem to require that one never choose an act of one of the kinds to which they refer, those commandments and precepts actually are rules that express ideals and identify goods that one should always serve and strive after as best one can, given one’s weaknesses and one’s complex, concrete situation, which may require one to choose an act at odds with the letter of the rule.
Position E: If one bears in mind one’s concrete situation and personal limitations, one’s conscience may at times discern that doing an act of a kind contrary even to divine commandment will be doing one’s best to respond to God, which is all that he asks, and then one ought to choose to do that act but also be ready to conform fully to the divine commandment if and when one can do so.
Position F: Choosing to bring about one’s own, another’s, or others’ sexual arousal and/or satisfaction is morally acceptable provided only that (1) no adult has bodily contact with a child; (2) no participant’s body is contacted without his or her free and clear consent to both the mode and the extent of contact; (3) nothing done knowingly brings about or unduly risks significant physical harm, disease transmission, or unwanted pregnancy; and (4) no moral norm governing behavior in general is violated.
Position G: A consummated, sacramental marriage is indissoluble in the sense that spouses ought always to foster marital love and ought never to choose to dissolve their marriage. But by causes beyond the spouses’ control and/or by grave faults of at least one of them, their human relationship as a married couple sometimes deteriorates until it ceases to exist. When a couple’s marriage relationship no longer exists, their marriage has dissolved, and at least one of the parties may rightly obtain a divorce and remarry.
Position H: A Catholic need not believe that many human beings will end in hell.
https://www.firstthings.com/web-exclusives/2016/12/an-open-letter-to-pope-francis
What does the Immaculate Conception say about Amoris Laetitia
Some say that Amoris Laetitia says God tolerates sin, that is impossible.
The Feast of the Immaculate Conception says God demands holiness. Mary the 'All Holy', 'the Full of Grace' reminds us that God loves sinners but is totally intolerant of sin.
Her 'yes' to God, is a 'no' to sin.
Every dogma says no to sin!
http://marymagdalen.blogspot.jp/2016/12/what-does-immaculate-conception-say.html