Chapter II The evident papal strategy that led to Amoris Laetitia and the serious consequences that followed it.

Preliminary note: the official text is only the one in Italian, the various versions in other languages ​​are neural automatic translations.

First of all let us meditate and pray:

“Glorious Mother of the Lord

who in faith accepted the Word made man,

and you believed in the resurrection of your Son

died for us,

you, pious Virgin,

you are a safeguard for the faith of the Church. "(From the Liturgy).

Holy Mother of God, presidium of the faith of the Church,

intercede for us and make us stronger and stronger in the Truth of Christ.

1) Notices of change of doctrine before the 2014 Synod.

God enlighten us and guide us.

Let's say first of all that a priest who knew Cardinal Bergoglio well and who was with him in the Diocese of Buenos Aires said: “We respect the people. If people try to communicate, we give them communion. We are not judges who decide who should communicate and who shouldn't. " … “Let's try to have a more proactive language, let's try to talk about the sacraments, let's explain that the sacraments are for everyone”…. “When we find ourselves in front of people who live together without being married in church, we do not raise barricades, not even in the case of the sacraments and communion. We oppose those who have only precepts ”. … “To approach and not reject, to include, to make couples participate in a project, a community, a common home. These people are often out of the church because they make different choices from ours, and if you refuse them, especially the sacraments, you will get nothing, they will simply stay out ”. Bergoglio thought so, says Father Pepe: "He knows it is like this, everywhere". It is necessary to look at the concrete case, not to spread out the list of precepts and warnings: “This way of reasoning has alienated many faithful, leading them to evangelical churches. We believe and want a church of communion, not of excommunicated ones. If I am a priest and I discover that it is my fault that people are leaving Christ's Church and going somewhere else, it is I who must correct myself, not who is going away ”.[1] We must therefore ask ourselves first of all whether, when he was Cardinal Archbishop of Buenos Aires, JM Bergoglio actually implemented and had the "Familiaris Consortio" actually implemented. [2] and the other magisterial documents which, as we shall see, seem to me to take a very different line from that which, according to the words of Father Pepe, followed the current Pope when he was a Cardinal in Buenos Aires.

Then following the interesting text by A. Ureta entitled: "The paradigm shift of Pope Francis."[3] we can say that the path in this Pontificate to destabilize sound doctrine with Communion for the divorced and remarried, in cases where they cannot receive it, and with other serious errors and scandals has been long enough and has begun, in a certain way, already with statements that Pope Francis made in the first days of his Pontificate, that is when he praised Cardinal Kasper[4]  who, about 20 years earlier, had been part of a group of prelates who wanted to open the doors to Communion for the divorced and remarried even beyond the possibilities offered by the indications of the Magisterium and who wrote a document in this line, which was followed by the famous letter from the Congregation for the Doctrine of the Faith from 1994 [5] with which the road to such openings was closed ... in particular with these words: "If the divorced have remarried civilly, they find themselves in a situation that objectively conflicts with the law of God and therefore cannot access Eucharistic Communion, for all the time that this situation persists (Cf. Catechism of the Catholic Church, n. 1650; cf. also n. 1640 and the Tridentine Council, sess. XXIV: Denz.-Schoenm. 1797-1812.). ... For the faithful who remain in this marriage situation, access to Eucharistic Communion is open only by sacramental absolution, which can be given "only to those who, repenting of having violated the sign of the Covenant and fidelity to Christ, they are sincerely disposed to a form of life that is no longer in contradiction with the indissolubility of marriage. This matters, in practice, that when a man and a woman, for serious reasons - such as, for example, the education of children - cannot satisfy the obligation of separation, "they undertake to live in full continence, that is, to abstain from the proper acts of the spouses "" (Ibid ,. n. 84: AAS 74 (1982) 186; cf. John Paul II, Homily for the closing of the VI Synod of Bishops, n. 7: AAS 72 (1982) 1082.). In this case they can access Eucharistic communion, without prejudice, however, to the obligation to avoid scandal. … ". [6]

Later there were other signs of change ...

In the Pope's Press Conference on the return flight from Brazil to a question about the possibility of changing the rules for access to the Sacraments by the divorced and remarried, the Pope stated: "With reference to the problem of Communion for persons in second union, because divorced people can take Communion, there is no problem, but when they are in second union, they cannot. I believe that it is necessary to look at this in the totality of the pastoral care of marriage. And that's why it's a problem. But also - a parenthesis - the Orthodox have a different practice. They follow the theology of economics, as they call it, and they give it a second chance, they allow it. But I believe that this problem - I close the parenthesis - should be studied in the framework of the pastoral care of marriage. … We are on the way to a somewhat profound pastoral care of marriage. And this is everyone's problem, because there are so many, right? " [7] …. as you can see, here the Pope opened the door to a change ... and a few months later the declarations of an Argentine woman cohabiting with a man were made public, according to which Pope Francis, in the course of the conversation, would have authorized her to receive Communion[8]. Father Lombardi, speaking as spokesman for the Pope, commenting on this episode invited us not to draw from a particular case consequences for general doctrine [9]Subsequently, after a general consultation of pastoral workers with a questionnaire in preparation for the Synod, there were the statements of some, tending to open doors for the Communion of the divorced and remarried, think of the statements of Msgr. Zollitsch, then president of the German Bishops' Conference, Archbishop of Freiburg im Breisgau [10], followed by the response of Msgr. Muller [11], then Prefect of the Congregation for the Doctrine of the Faith, aimed at reaffirming the traditional doctrine. Then the responses of Cardinals Marx and Maradiaga to the affirmations of Card. Muller appeared, responses tending to open new doors to access to the divorced and remarried to the Sacraments, in fact, as Ureta states: "On the one hand, Cardinal Reinhard Marx, Archbishop of Munich of Bavaria, declared that said article could not "close the question" and, on the other hand, Cardinal Oscar Rodríguez Maradiaga, Archbishop of Tegucigalpa, declared that "Müller is a German theology professor, in his mentality there is only the true and false… But, my brother, the world is not like that, you should be a little flexible ”.[12] Maradiaga's statements were significantly collected in an article by A. Tornielli[13]. Note what Il Fatto Quotidiano affirmed at that time, reporting the affirmations of Card. Marx: "The harsh rejection of the prefect of the Congregation for the Doctrine of the Faith immediately aroused the reaction of the Cardinal of Munich and Freising, the episcopal see that belonged to Ratzinger , Reinhard Marx, one of the eight "wise men" chosen by Pope Francis to help him in governing the Church and elaborate the reform of the Roman Curia. The statements of card. Marx branded Müller's letter as "an eruption of doctrine" and a "fence" placed around the field hospital of mercy, an image that Bergoglio used to define the Church in his interview with La Civiltà Cattolica. " [14] … It should be noted precisely that Cardinal Marx and also Cardinal Maradiaga were two of the eight "wise men" chosen by Pope Francis to help him in governing the Church and elaborate the reform of the Roman Curia…. Thinking back to these answers, and given the subsequent developments of the story ... we must think that if the cardd. Marx and Maradiaga spoke, they probably did so at the suggestion of the Pope or knowing that the Pope was with them ... shortly thereafter, in fact, the report of the Extraordinary Consistory of 2014, entrusted by the Pope to Cardinal Kasper, that is the same one who, as mentioned, he had expressed himself in favor of an opening for a broader concession of communion to the divorced and remarried. Ureta states: “Cardinal Kasper developed the thesis that the Church should make a paradigm shift on communion for the divorced and remarried, considering the situation from the perspective of those who suffer and ask for help. The cardinal asserted that in the primitive Church there would have been a customary law according to which Christians who lived a second union, even living the first spouse, after a certain period of penance could not have a second marriage, but a table of salvation. through participation in communion. His thesis that the early Church allowed communion to the divorced and remarried was largely refuted, in the following weeks, by renowned historians who proved conclusively that the councils had approved communion for remarried widowers - and not for the divorced they remarried. "[15]

Part of the affirmations presented by Cardinal Kasper in the Consistory can be found as an appendix to an article by Sandro Magister.[16] The title given by Magister appears prophetic: Kasper changes the paradigm… the journalist had already glimpsed what those words of Cardinal Kasper really meant, as we shall see better, by the Pope.

Among Kasper's other statements it seems interesting to me to focus on the following regarding the possibility of administering the Eucharist to the divorced and remarried person: “Do we leave her sacramentally to die of hunger so that others may live? ... In the individual local Churches there was customary law according to which Christians who, despite being the first partner still alive, lived a second bond, after a period of penance they had at their disposal [...] not a second marriage, but, through participation in communion, a table of salvation. […]… However, there can be no doubt that in the early Church, in many local Churches, by customary law there was, after a time of repentance, the practice of pastoral tolerance, clemency and indulgence.
… This customary right is expressly testified by Origen, who considers it not unreasonable. Basil the Great, Gregory Nazianzen and some others also refer to it. ...
Even afterwards the Western Church, in difficult situations, for the decisions of synods and the like, has always sought, and even found, concrete solutions. "[17]

Card. Kasper asks himself “A divorced and remarried: 1. if he regrets his failure in his first marriage, 2. if he has clarified the obligations of his first marriage, if it is definitively excluded that he will go back, 3. if he cannot leave without others the commitments assumed with the new civil marriage are guilty, 4. if, however, he strives to live the second marriage to the best of his ability and to educate his children in the faith, 5. if he has a desire for the sacraments as a source of strength in his situation, should we or can we deny him, after a time of new orientation, of "metanoia", the sacrament of penance and then of communion? "[18]

The text of this report was published entirely with the title "The Gospel of the family" by Queriniana Editrice in 2014. The Pope incredibly publicly praised Kasper's writing "Yesterday, before going to sleep, but not to fall asleep, I read - I reread - the work of Cardinal Kasper and I would like to thank him, because I have found profound theology, even a serene thought in theology. It is pleasant to read serene theology. And I also found what Saint Ignatius told us, that 'sensus Ecclesiae', love for the Mother Church. He did me good and I came up with an idea - excuse me eminence if I make you ashamed - but the idea is that this is called 'doing theology on your knees'. Thank you. Thank you".[19] … In reality Kasper's text was rather a: to bring theology to its knees… bending it or rather opening it to errors not to say sacrileges and invalid Confessions…. in fact many prelates and theologians have opposed the affirmations of Cardinal Kasper and a famous book entitled “To remain in the truth of Christ. Marriage and communion in the Catholic Church ", Cantagalli, 2014 created by 5 cardinals (Brandmüller, Müller, Caffarra, De Paolis and Burke) and by four other scholars (Mankowski, Rist, Vasil 'and the curator Dodaro) presented the history of the centuries of Catholic opposition to communion for the divorced and remarried and showed, as a famous study by the Congregation for the Doctrine of the Faith published in 1998 had already done[20] that the Church had always been opposed to such a Communion.

A profound criticism of the affirmations of Cardinal Kasper (and of the Pope who approved his report) can also be found in: Holy See, to the Umbrian Ecclesiastical Tribunal of March 27, 2014  [21] Cardinal Kasper criticized the publication of the book of the 5 Cardinals speaking of an "ideological war" aimed at hitting Pope Bergoglio[22] It should be noted that Kasper's report had been widely agreed with the Pope, as the cardinal himself stated, without any denial by the Pope: "I did not propose a definitive solution, but - after having agreed with the Pope - I asked questions and offered considerations for possible answers. "  [23] and as the German Cardinal himself reiterated "I agreed with the Pope, I spoke twice with him." [24]. So the Pope, who had agreed on Cardinal Kasper's report, then praised it… a very clear and very serious signal of the Pope's real intentions. May God who is Light arise and enlighten us better and better.

In this period, an excellent study carried out by eight Dominican professors from the United States, radically refuted the affirmations of the Kasper report, which we should actually indicate as the Kasper-Bergoglio relationship, since it was fully shared by the Pope. 'intervention of the eight Dominican experts: "To these names must be added a group of eight leading American theologians: seven Dominicans, six of whom are teachers in what is today the best theological center of the Order of Preachers in the USA, the Pontifical Faculty of 'Immaculate Conception of Washington (these are fathers John Corbett, Andrew Hofer, Dominic Langevin, Dominic Legge, Thomas Petri, Thomas Joseph White) one, father Paul J. Keller, professor at the Ohio Catholic University (promoted by the diocese of Cincinnati; in addition to them a layman, Kurt Martens, professor of canon law at the Catholic University of America, also in Washington. Together they wrote an important text which will be published in August in Nova et Vetera, a historic theological magazine founded in 1926 and close to the Dominican world. The document will be disseminated in several languages, versions which are however already filtered on the internet. Here you can download the one in Italian. A concise and masterful refutation, from a doctrinal and historical point of view, of the Kasperian thesis. " [25]

May God who is Light arise and the darkness of error be dispersed.

In the first months of 2014, Cardinal Kasper had meanwhile released an interview with, in particular, a truly significant statement for which: “To live together as brother and sister? Of course I have high respect for those who are doing this. But it's a heroic act, and heroism is not for the average Christian. That could also create new tensions. Adultery is not only wrong sexual behavior. It's to leave a familiaris consortio, a communion, and to establish a new one. But normally it's also the sexual relations in such a communion, so I can't say whether it's ongoing adultery. Therefore I would say, yes, absolution is possible ". [26] My translation of the text is the following: “Living together as a brother and sister? Obviously, I have great respect for those who are doing this. But it is a heroic act and heroism is not for the average Christian. This could also create new tensions. Adultery is not just sexual misconduct. It is leaving a familiaris consortio, a communion and creating a new one. But sexual intercourse is also normally in such a communion, so I can't tell if it's ongoing adultery. Therefore, I would say yes, acquittal is possible. " …. understood? An obvious, colossal mistake! He wrote s. John Paul II in VS: “The Church offers the example of numerous saints who have testified and defended moral truth to the point of martyrdom or have preferred death to a single mortal sin. By elevating them to the honor of the altars, the Church has canonized their testimony and declared their judgment true, according to which the love of God necessarily implies respect for his commandments, even in the most serious circumstances, and the refusal to betray them, even with the intention of saving his own life. "(VS n. 91)

St. John Paul II affirmed: “Everyone, including spouses, are called to holiness, and this is a vocation that can also demand heroism. It must not be forgotten. " [27]

Cardinal De Paolis affirmed: “The law of the Lord can sometimes also ask for heroic actions. If the Lord finds us in this condition, he will not fail in grace. "[28] The average Christian is bound to charity and to live according to divine commandments, therefore, contrary to what Cardinal Kasper says, he is bound to heroism. I do not think that Cardinal Kasper would have released such an interview at the time of Pope Benedict XVI's pontificate or St. John Paul II…. but now the Pope, Francis, was on Kasper's side, so ...

It should be noted that the Pope must safeguard sound doctrine and therefore must correct those who make mistakes ... but no correction, as we will see, has affected up to the present moment (2020) many of those who, like Kasper, have spread and are spreading errors ... THE POPE, therefore, IS RESPONSIBLE FOR THEIR ERRORS ... BUT, more, AS WE ARE SEEING AND HOW WE WILL SEE BETTER, THE POPE, in various cases, IS WITH THESE WANDERERS AND IN SOME WAY GUIDES THEM !!

May God who is Light arise and the darkness of error be dispersed. May God who is Light arise and the darkness of error be dispersed.

2) The 2014 Synod, the "manipulations" and reactions to it.

Come, Holy Spirit,

send to us from heaven

a ray of your Light.

On October 5, 2014, the Extraordinary Synod finally opened, with several peculiarities that made some think of manipulation tactics to arrive at a certain doctrinal and pastoral result already fixed in advance. Card. Burke stated "It's clear to me that there were individuals who obviously had a very strong influence on the synod process who were pushing an agenda."[29] Translated into Italian, the Cardinal's sentence means that it was clear to him that there were people who had a very strong influence on the synodal process who were pushing to arrive at something already planned. The aforementioned book of Pentin was reviewed in this way by Cardinal Napier "An absolutely fascinating account of the 2014 Synod, in particular of the machinations that surround it." [30] In the article just cited, which presents Pentin's book, Pentin himself states: "" Most observers realized that probably someone was steering the Synod in a certain direction on October 13 of last year, the the day on which the General Relator, Cardinal Péter Erdö, read that partial report on the works. And that report had a huge effect on public opinion. The media immediately called him "revolutionary". It should be borne in mind that the newspapers received the text even before the synod fathers and so there was time to prepare that tissue paper which, as George Weigel said (in the article "Between Two Synods", published in the monthly First Things in January 2015 , translated in La Nuova Bussola Quotidiana on the following 2 February), made it possible to trumpet, whatever the true trend of the Synod: “Finally! The Church is changing! ”. As Cardinal Napier said, once the media had their own idea of ​​the affair, "there was no longer a way to make them think again." Many were also struck by the fact that the Relatio does not contain any reference to the Scriptures and to Tradition, and that there the magisterium of St. John Paul II (1920-2005) shines through its absence. It is exactly things like these that make you think of a script prepared in advance ”.[31] May God who is Light arise and the darkness of error be dispersed.

It seems to us that what the well-known Vatican scholar Edward Pentin wrote about the book we talked about above, entitled "Remaining in the Truth", also goes along this line. Pentin in fact stated: "trustworthy and high-level sources affirm that the General Secretary of the Synod, Cardinal Lorenzo Baldisseri, has ordered the interception of the books [left in the mailboxes of the Synod Fathers] because they would have" interfered with the Synod " . "[32] May the sacred cross be our light.

Interesting in this regard are some articles by Marco Tosatti in which he refers precisely to the manipulations carried out on the Synod: the first article talks about the maneuvers planned for the Synod that was to come and is entitled: "Synod: how I maneuver it ..." [33]

The second article points out that, one year after the first article, we see that the planned strategy is really being implemented[34]

Particularly illuminating for us is a passage from this article “And in fact not so much the Synod, it will be important, but the synthesis that will be prepared, and which will be signed by the Pope as a“ Post-Synodal Exhortation ”. It is very likely that it will not be a clear and definitive text, but based on a "floating" interpretation. So that each reading it, can pull it to the side that suits them most. "  [35]

E. Pentin in his "Rigging ..." offers us an important clarification on M. Tosatti's statements: "Marco Tosatti, Vaticanist for La Stampa, reports that Cardinal Baldisseri was overheard in a restaurant somewhere in Europe, explaining how the extraordinary synod was going to be manipulated in order to achieve a desired result. He said that this would involve asking that the written presentations be handed in well in advance and that all the presentations had to be read carefully. "If some presentations appear to be problematic," the cardinal reportedly said, "say that unfortunately there isn't enough time to allow everyone to speak, but nonetheless the text has been received and remains in the records and is sure to be taken into account in the final report. " [36]

Which, translated, means: Marco Tosatti, Vaticanist for La Stampa, reports that Cardinal Baldisseri was heard in a restaurant somewhere in Europe, explaining how the extraordinary synod would be manipulated to achieve the desired result. He said that this would involve requiring written submissions to be delivered well in advance and that all submissions had to be read carefully. "If some presentations appear to be problematic", the Cardinal said, "it is said that unfortunately there is not enough time for everyone to speak, but nevertheless the text has been received and remains in the records and is sure to be taken. considered in the final report. "

So even then those closest to the Pope knew how the Synods would take place and what the final document would be like ... using particular strategies ...

The final document, I stress, had to be unclear and definitive, but based on a “floating” interpretation. So that each reading it, can pull it from the side that suits them most….

The third article proposes an anecdote by Msgr. Forte presenting the Pope's way of acting in the Synods [37]

The fourth article carries a meaningful conversation on the subject we are examining.[38]

May the sacred cross be our light.

I would like to add a detail that I think is very important for understanding the strategy adopted and the goal we wanted to achieve: the Synod was incredibly lacking in representation from the John Paul II Institute. Ureta explains: “The John Paul II Institute for Studies on Marriage and the Family was completely marginalized by the first Synod on the Family. After the outcry caused by this measure, before the second Synod on the Family its vice-president was incorporated as a "consultant of the Synod Secretariat", participating in it with the secondary qualification of "collaborator of the special secretary"[39]. Kindle Edition 2018). In particular, what we can consider the greatest expert in family morality, that is Msgr. Melina, a column of the John Paul II Institute for Marriage and Family, then Dean of that Institute… Fr. Noriega Bastos ... also a great expert in this field and a professor in the same Institute, both today estranged from that Institute; these experts, known for their support of sound doctrine, certainly annoyed those who had to arrive at the doctrinal "turning point", at the "change of paradigm", as we will see better later.

The article by Magister also appears very interesting to understand the progress of the Synod, which among other things states the following: "Both the openings to communion for the divorced and remarried - and therefore the admission by the Church of second marriages - the impressive paradigm shift on the subject of homosexuality embedded in the "Relatio post disceptationem" would not have been possible without a series of steps cleverly calculated by those who had and are in control of the procedures. "[40] …. and the one who owned and holds such control does not seem to be any other person than the Pope himself! … Unfortunately!!

God intervene !!

In his book Ureta develops, particularly in chapter 7[41] in great detail the strategy used to bring forward, in the two Synods on the family of 2014-15, the change in the discipline for the administration of Eucharistic Communion to the divorced and remarried. Particularly significant is the fact that in the 2014 Synod: "When the interim report (relatio post disceptationem) was read, protests were raised because the text did not reflect the true content of the majority of the interventions, but only the theses of the Kasperian minority. Furthermore, there was talk of a surprising moral principle, the supposed "law of gradualness", which would allow us to grasp positive elements in all objectively sinful situations, such as premarital relationships or homosexual unions, recognizing in them "the signs of the verb scattered beyond its visible and sacramental boundaries "[42] that is, any sin becomes an imperfect form of good, in the face of which it would be necessary to practice a sort of "ecumenism with evil"). According to official sources, at least 41 Synod Fathers were very surprised - and quite "agitated" - at this document (see Robert Royal, "Synod Day 9 - Bishops to World: 'Never mind'", 15.10.2014, www .thecatholicthing.org, https://www.thecatholicthing.org/2014/10/15/synod-day-9-bishops-to-world-never-mind/.) ... Although the editorial board was forced to write a compromise text, in the final vote three paragraphs did not reach the statutory majority of 2/3 for approval and inclusion in the final report: the paragraph dealing with the pastoral care of persons with homosexual tendencies and the two paragraphs dealing with the issue of communion for the divorced and remarried (thus recognizing the divergence of positions among the Synod Fathers). Despite this refusal, and notwithstanding the regulation, Pope Francis has significantly ordered that these passages result in the final text that would then be sent to the dioceses and parishes in order to inspire the proposals of the "base" for the Ordinary Synod of the year next (B. Williams "Baldisseri: Pope Francis Approved Controversial Midterm Relatio" One Peter Five 29.1.2015 https://onepeterfive.com/baldisseri-pope-francis-approved-controversial-midterm-relatio/). " A very significant fact, as we can already understand now and as we will understand better and better in the course of this book ... unfortunately.

Commenting on this fact, Cardinal Reinhard Marx stated: “Up until now, these two issues had been absolutely non-negotiable. Although they failed to obtain a two-thirds majority, the majority of the Synod Fathers still voted in their favor. "

"They are still part of the text," continued Marx. “I asked the Pope in particular about this, and the Pope said he wanted all the points published along with all the voting results. He wanted everyone in the Church to see where we were. No, this Pope has opened the doors wide and the results of the vote at the end of the synod will not change him “.[43]

Msgr.Athanasius Schneider released, after the 2014 Synod, a statement reported in Rorate Coeli [44] The declaration was translated into Italian by the Church and after the Council[45] in it the Bishop affirmed that during the Synod there was a manifest manipulation by some clerics located in fundamental positions; the intermediate report (Relatio post disceptationem) in: "... sections on homosexuality, sexuality and" divorced and remarried "with their admission to the sacraments the text represents a radical neo-pagan ideology. This is the first time in the history of the Church that such a heterodox text has actually been published as a document of an official meeting of Catholic bishops, under the leadership of a Pope, even if the text was only preliminary in character. "[46] The Bishop continues by stating: “the question of the admissibility of Holy Communion by the so-called" divorced and remarried "was put to the vote in the Synod. This fact is in itself atrocious and represents an attitude of clerical arrogance towards the divine truth of the Word of God. God's commandment, whereby Christ once rebuked the Pharisees and the scribes (cf. Mt 15: 3). “Obviously this is an evident rotten fruit of the Bergoglian turnaround, given that at the end of Ratzinger's pontificate the traditional doctrine completely opposed to these openings was reaffirmed…. Further, the Auxiliary Bishop of Astana stated: "The final Relatio of the Synod also contains, unfortunately, the paragraph with the vote on the question of Holy Communion for" divorced and remarried "... the absolute majority of the bishops present voted in favor of Holy Communion for the "divorced and remarried" This will certainly increase doctrinal confusion, according to Msgr. Schneider, because he makes it clear that divine commandments and the divine words of Christ can be sidelined by human decision-making groups. May God who is Light arise and enlighten us better and better.

The prelate himself added: “Unfortunately, there are some members of the Church hierarchy who, discussing these topics, express opinions that contradict the teaching of Our Lord. …. During the Synod, Archbishop Gądecki of Poznań and some other prominent prelates publicly expressed their dissent that the results of the discussions have strayed from the perennial teaching of the Church. "[47] May God who is Light arise and the darkness of error be dispersed.

Cardinal Walter Kasper, at the presentation in the United Kingdom of his book: "Pope Francis: The Revolution of Tenderness and Love", declared: "We should all pray for it because a battle is going on" corso "[48]. That is: we must all pray for the Synod, because there is an ongoing battle. A truly enlightening sentence… unfortunately… how can you understand… The Pope, also in that period, significantly stated: “Y in el case de los divorciados y vueltos a casar, nos planteamos: ¿qué hacemos con ellos, qué puerta se les puede abrir? Y fue una inquietud pastoral: ¿entonces le van a dar la comuneón? No es una solución si les van a dar la comune. Ex just no es la solución: the solución es la integración. No están excomulgados, es verdad. But no pueden ser padrinos de bautismo, no pueden leer la lectura en la misa, no pueden dar la comuneón, no pueden enseñar catequesis, no pueden como you are, I keep the list ahí. Para! ¡Si yo cuento esto parecerían excomulgados de facto! Entonces, abrir las puertas a little más. ¿Por qué no pueden ser padrinos? "[49] That is: in the case of the divorced and remarried, we ask ourselves: what do we do with them, what door can we open to them? And this was a pastoral concern: then, will they give them communion? It is not a solution if they are given communion. Only that is not the solution: the solution is integration. They are not excommunicated, it is true. But they can't be godparents, they can't do mass readings, they can't distribute communion, they can't do catechesis, they can't do, like, seven things. I have the list here. Stop! If I count this, they would appear to be in fact excommunicated! So, open the doors a little more. Why can't they be godparents? The Pope's words obviously appear outside sound doctrine! There is no need to be excommunicated for not being able to do certain activities in the Church of God ... divorced and remarried as manifest and well-known sinners cannot do everything the Pope says precisely because they are manifest and well-known sinners and therefore their fulfillment of certain activities is scandalous! Moreover, it should be noted that excommunication is essentially the deprivation of communion; excommunicare means depriving of communion. The divorced and remarried as public and notorious sinners are, in a certain sense, really excommunicated, that is, they are really excluded from Communion with Christ through the Eucharist, since they cannot receive Eucharistic Communion; it is not a canonical excommunication but it is a real distancing from Communion to the Body of Christ because they live in a situation completely contrary to the Word of God. Only with their conversion and therefore Confession can they be readmitted to Communion with Christ through the Eucharist. .

May God who is Light arise and the darkness of error be dispersed.

In that same period, precisely in March 2015, an appeal was made to Pope Francis by lay associations, with the adhesion of over nine hundred thousand Catholics, including 211 cardinals, archbishops and bishops, in which he affirmed himself among the other: "In fact, we note a generalized disorientation caused by the possibility that a breach is opened within the Church such as to allow adultery - following the access to the Eucharist of divorced and civilly remarried couples - and even a virtual acceptance of unions homosexuals. All these practices categorically condemned by the Church as opposed to divine and natural law. Paradoxically, our hope springs from this disorientation. In this situation, in fact, a clarifying word from Your Holiness is the only way to overcome the growing confusion among the faithful "[50].

This Filial Supplication was sent to the Holy See but unfortunately it did not even have the courtesy to confirm receipt of the document, yet this document had been delivered personally by a committee, following the specific instructions of a close collaborator of the Pope.[51] Cardinal Walter Brandmüller said in this regard in an interview that the fact that a petition with 870.000 signatures addressed to the Pope to ask him for clarification, however, on important issues, remains unanswered creates perplexity and appears really difficult to understand.[52] … Re-examining the matter today we must say that the Pope's failure to respond, etc. clearly indicates his strategy of perversion of sound doctrine. May God who is Light arise and the darkness of error be dispersed.

During this period, people linked to the Branch Supplication promoted the publication and sending to all the bishops of the world of the booklet: “Preferential option for the Family - One hundred questions and one hundred answers around the Synod”, signed by Msgr. Aldo Pagotto, then Archbishop of Paraíba (Brazil), Msgr. Robert Vasa, bishop of Santa Rosa (United States) and Msgr. Athanasius Schneider, auxiliary bishop of Astana (Kazakhstan), with a preface by Cardinal Jorge Medina Estévez, Prefect emeritus of the Congregation for Divine Worship; it is a vademecum whose questions reproduce the most common objections on the topics raised by the Extraordinary Synod (sexuality, indissolubility, divorce, homosexuality, Eucharist for the divorced and remarried, etc.) and to which it provides effective, clear and simple answers; the authors: “All three are known as rigorous interpreters of Catholic doctrine in matters of life and the family. Quotes often appear in the answers from popes like John Paul II - and from the John Paul II Institute for the family - or Benedict XVI (also from Leo XIII, Pius XI, Pius XII, Paul VI, one from Pope Francis) or cardinals like Velasio De Paolis, Carlo Caffarra, Robert Sarah, Gerhard Müller, Walter Brandmüller. [53]  Spread in six languages, the brochure was widely distributed among the faithful. In this same period, 11 Cardinals have produced an important book on the issues debated in the Synod. The Cardinals are: Willem Jacobus Eijk, Carlo Caffarra, Joachim Meisner, Camillo Ruini, John Olorunfemi Onaiyekan, Antonio Maria Rouco Varela, Baselios Cleemis, Paul Josef Cordes, Dominik Duka, Robert Sarah and Jorge Liberato Urosa Savino. The book created by them is entitled: "Marriage and family - Pastoral perspectives of eleven cardinals" ed. Cantagalli 2015, a collection of studies directed by Professor Winfried Aymans. Particularly significant for us is the intervention of Cardinal Ejik when he states: "The long practice of the Church and the repeated pronouncements of the Magisterium which affirm that a divorced and civilly remarried person cannot be admitted to Communion, are criteria to see that it is a immutable doctrine. " [54]

May God who is Light arise and the darkness of error be dispersed.

The mobilization in favor of Kasper and Bergoglio's openings was obviously impressive, Ureta talks about it in her book citing in particular a closed-door symposium organized at the Gregorian University by the presidents of the Bishops' Conferences of Germany, France and Switzerland, in which they participated : "Cardinal Reinhard Marx, Archbishop of Munich and head of the German bishops, the Archbishop of Marseille Georges Pontier who is president of the French Bishops' Conference, that of Le Havre, Brunin, the bishop of Dresden, Koch, that of Lower Saxony, Bode, the Swiss Gmur, the general secretary of the German bishops Langendorfer, theologians emeritus and university professors such as the president of the Community of Sant'Egidio, Marco Impagliazzo. All hosted by the vice rector of the Gregorian, Father Hans Zollner, and bound not to attribute the authorship of the declarations to those present. " [55] The only journalist admitted to the symposium was Marco Ansaldo della Repubblica, a famous Italian newspaper known for its opposition to sound Catholic doctrine ... Various statements by the participants of this symposium appear significant in the "new course" such as this regarding Communion for the divorced and remarried: "How can we deny it, as if it were a punishment, to people who have failed and found a new partner with whom to start a life again? ». [56] and again “The dogmatists say that the teaching of the Church is fixed. Instead a development exists. And we need a development on sexuality. Even if we don't have to fix ourselves only on this ". Two months before the Synod, the German Bishops' Conference published a dossier on the website that collected the main interventions of this shadow symposium. May God who is Light arise and the darkness of error be dispersed.

According to Ureta, before the 2015 Synod: "The main pontifical intervention in the sense of favoring the approval by the Synod of the" Kasper thesis "was the promulgation and dissemination of two Motu proprio entitled Mitis Iudex Dominus and Mitis et misericors Iesus, with which the process of judicial cases for the declaration of nullity of marriage in the Codes of Latin and Eastern law was profoundly reformed. ... The initiative was interpreted as a means of avoiding that, in the synodal debate, the majority of the Fathers would opt to suggest, as a solution to the problem of divorcees, only a simplification of matrimonial cases, maintaining the prohibition of access to communion for those whose marriages were judged valid. In the meantime, the basic text for the discussions of the Synod was distributed, the Instrumentum laboris, which, surprisingly, at n ° 123 spoke of "a common agreement", in reality non-existent, "on the hypothesis of an itinerary of reconciliation or penitential way, under the authority of the Bishop, for the divorced and civilly remarried faithful who find themselves in a situation of irreversible coexistence ".[57]  ... THE BERGOGLIAN STRATEGY OF FORCING REALITY AND TRUTH THE BERGOGLIAN STRATEGY APPEARS ... TO ARRIVE TO THE "CHANGE OF PARADIGM", THAT IS, THE MISTAKE OR HERETIC CHANGE OF DOCTRINE ...

May God who is Light arise and the darkness of error be dispersed.

Before the 2015 Synod, Cardinal Kasper said significantly: “« I hope for an opening, in a majority in favor of communion for the divorced, with a process of integration in the parishes and in the life of the Church. We see many families in irregular positions, but they too are children of God. They too need the Bread of Life, because the Eucharist is not for the 'best' but for sinners, and we are all sinners: we say it every time in the consecration. It is likely that a final document will take a little longer, but I hope that the Pope will already say something at the end of the proceedings, after having received all the reports ». [58] …. obviously behind these statements there was not only Kasper ...

Significantly, Cardinal Burke said about this Synod: “Yes, we have been told several times that this is not the theme of the Synod, but in the end it was just that. And it was about rethinking the Church's teaching on human sexuality, with discourses on finding good elements in same-sex genital acts, finding good elements in sexual relations outside of marriage. During one of the breaks, Cardinal Caffarra [Carlo Caffarra, the late Archbishop of Bologna], who was a dear friend of mine, came to me and said: what's going on? They told me that those of us who were defending the teaching and discipline of the Church are now called enemies of the pope. And this is paradigmatic of what happened. "[59] The Pope was evidently trying to subvert the doctrine… so those who were defending the teaching and discipline of the Church had become his enemies! God intervene!

3) The 2015 Synod, the "manipulations" and reactions to it.

May God who is Light arise and enlighten us better and better.

Thus we arrive at the Synod of 2015 and: “Before the opening of the Synod, Cardinal George Pell gave the Pope a letter signed by himself and twelve other cardinals, all participants in the assembly. In the same, the signatories drew attention to a series of "concerns", shared by other participants, regarding the synodal process which, in their opinion, seemed "configured to facilitate predetermined results on important controversial issues" (in particular, the fact that the members of the editorial board and the speakers of the linguistic circles were not elected by the Synod Fathers, but by the Secretary of the Synod), as well as on the Instrumentum laboris, considered inadequate as a "guiding text and foundation of a final document". During the first debate in the hall and in the presence of the Pope, Cardinal Pell and other Synod Fathers raised some of the issues dealt with in that letter, without mentioning it. The following day, Francesco took the floor to reject all the requests of the letter as a whole. "[60]

The letter was written precisely by thirteen cardinals including:

- Carlo Caffarra, Archbishop of Bologna,;

- Thomas C. Collins, Archbishop of Toronto, Canada;

- Timothy M. Dolan, Archbishop of New York, United States;

- Willem J. Eijk, Archbishop of Utrecht, Netherlands;

- Gerhard L. Müller, Prefect of the Congregation for the Doctrine of the Faith since 2012;

- Wilfrid Fox Napier, Archbishop of Durban, South Africa, delegate president of the synod in progress as in the previous session of October 2014;

- George Pell, Archbishop emeritus of Sydney, Australia, since 2014 prefect in the Vatican of the secretariat for the economy;

- Robert Sarah, former Archbishop of Konakry, Guinea, since 2014 prefect of the congregation for divine worship and the discipline of the sacraments;

-Jorge L. Urosa Savino, Archbishop of Caracas, Venezuela.

The text of the letter was presented by St. Magister and affirms among other things: “… The new procedures that guide the synod seem to ensure an excessive influence on the deliberations of the synod and on the final synodal document. As it stands, and given the concerns we have already raised from many of the fathers about its various problematic sections, the "Instrumentum" cannot adequately serve as a guiding text or foundation for a final document.

The new synodal procedures will be seen in some quarters as lacking openness and genuine collegiality. In the past, the process of presenting propositions and voting on them served the precious purpose of measuring the orientations of the synod fathers. The absence of propositions and related discussions and votes seems to discourage open debate and confine discussion to smaller circles; therefore it seems urgent to us that the drafting of propositions to be voted on by the entire synod should be restored. ….

Furthermore, the lack of participation by the Synod Fathers in the composition of the drafting commission created considerable unease. Its members were appointed, not elected, without consultation. Likewise, anyone who will be part of the drafting of any text at the level of the minor circles should be elected, not nominated.

In turn, these facts have created the fear that the new procedures do not adhere to the traditional spirit and purpose of a synod. It is not clear why these procedural changes are necessary. To a number of fathers, the new process seems configured to facilitate predetermined results on important controversial issues.

Finally, and perhaps more urgently, various fathers expressed concern that a synod designed to address a vital pastoral issue - strengthening the dignity of marriage and the family - may come to be dominated by the theological / doctrinal problem of communion for the divorced and remarried. civilly. "[61] The Pope according to Magister rejected the requests of this letter as a whole: “… Francis rejected the requests of the letter as a whole, except for the marginal recommendation not to reduce the discussion to just“ communion for the divorced ”. And he rejected them not without a controversial point, as the director of "La Civiltà Cattolica" Antonio Spadaro, also present in the hall, later made known - in a tweet not denied - according to which the Pope would have told the fathers of "Do not give in to conspiratorial hermeneutics, which is sociologically weak and spiritually does not help". " [62]

May God who is Light arise and enlighten us better and better.

Ureta continues: "As had already happened in the previous one, the project of Relatio finalis of this Synod has been the object of manipulation." [63]

With an obvious strategy…. "... and to the considerable surprise of the Synod Fathers, the text delivered to them, with absolute prohibition of dissemination extended to the 51 auditors and other participants of the assembly, was distributed in the evening and only in Italian, a language that the majority of the participants did not master totally (especially those coming from geographic areas more hostile to a change in the discipline of the Church, such as Africa, Poland and the United States). Furthermore, the text did not take into consideration the 1.355 proposed amendments and substantially re-proposed the position of the Instrumentum laboris, including the paragraphs that had raised the most criticism in the courtroom, namely those concerning homosexuality and the divorced and remarried. " [64]

The text was practically rejected by the Synod Fathers!

Then another text was created. "This new text eliminated references to homosexual couples and on the Communion of divorced and remarried persons," as a "compromise solution", an ambiguous paragraph of the report of the "Germanicus" circle - composed, among others, by Cardinal Walter Kasper, but also by Cardinal Gerhard Müller, then Prefect of the Congregation for the Doctrine of the Faith. "  [65]

The new text was approved by the synodal assembly by a qualified majority.

Analysts have given this document contradictory interpretations. Card. Raymond Burke to the National Catholic Register, affirmed that the part of the Relatio finalis that deals with Discernment and Integration appears worrying for its lack of clarity in a fundamental point of the Catholic faith: the indissolubility of the marriage bond.[66] Archbishop Athanasius Schneider released a statement on Rorate Coeli [67] ,

This declaration was published in Italian on the Church and post-conciliar, in it the Bishop affirmed that through some passages of the Final Report the conditions were laid for admitting the divorced and remarried to the Eucharist, evidently here the Kazakh Bishop speaks of divorced and remarried who live more uxorio and adds that in the two Synods (2014 and 2015) "... the new disciples of Moses and the new Pharisees masked their denial of the indissolubility of marriage in practice and the suspension of the Sixth Commandment on the basis of" case by case ", Under the guise of the concept of mercy, using expressions such as:" path of discernment "," accompaniment "," Bishop's guidelines "... insinuating a possible suppression of imputability for cases of cohabitation in irregular unions (see Report Final, nos. 84-86).
In fact, this part of the Final Report contains traces of a new divorce practice of a neo-mosaic style ... "
According to Msgr. Schneider, moreover, although in the Final Report there is talk of "repentance" (Final Report, n. 85) in relation to a "path of discernment" that the divorced and remarried must travel, "repentance" is still mentioned, this expression appears ambiguous in fact : "... according to the repeated affirmations of Card. Kasper and of ecclesiastics who think like him, this repentance would concern the sins committed in the past against the spouse of the first marriage, the valid one, while the repentance of the divorced person cannot therefore refer to the act of his conjugal cohabitation with his new partner, civilly married. " The assurance of the text in question is also ambiguous, according to which such discernment must be done in accordance with the teaching of the Church.
Finally, Msgr. Schneider points out that the editors of the Final Report cited in n. 85 the famous n. 84 of the Apostolic Exhortation "Familiaris Consortio" of Pope John Paul II by cutting a decisive passage: the one for which Eucharistic Communion can be granted only to those divorced and remarried who "undertake the commitment to live in full continence, that is to abstain from acts proper to spouses "; the praxis indicated in this text is however based on Divine Revelation and the intentional cut just indicated represents "the real interpretative key for understanding this part of the text on the divorced and remarried (par. 84-86)", that is, it evidently makes us understand that through the Synod efforts are being made to eliminate the aforementioned practice.  [68]

Strong and enlightening words! May God who is Light arise and enlighten us better and better.

After the 2015 Synod, Msgr. Forte replied to those who affirmed that in some cases the divorced and remarried will be able to receive communion in a path of confrontation with their own conscience and in a path of discernment with their pastors: “Yes, of course. It is precisely this attention to discernment and therefore on the one hand to the conscience of the person, on the other hand also to the service of accompaniment, of help in discernment on the part of pastors, especially of the diocesan bishop, that seems to me to be one of the most interesting aspects. of what the Synod said. In this sense, the Synod is an extraordinary contribution to the renewal of the Church and to the development of local churches ”.[69] ... obviously the prelate did not specify that it is necessary, for a valid Confession and therefore for a worthy Eucharistic Communion, the resolution not to sin and therefore the resolution, for the divorced and remarried, to live as a brother and sister and a serious and effective commitment not to cause scandal.

In this same period, Cardinal Kasper significantly stated: “I am satisfied, the door has opened to the possibility of granting communion to the divorced and remarried. There is a certain openness, yes, but there is still no mention of the consequences. And now everything is in the hands of the Pope who will decide what to do "[70]

4) The publication of Amoris Laetitia and the reactions to it.

May the sacred cross be our light.

Card. Kasper, without being contradicted by anyone after this externalization, as far as I know, was able to say a few days after the presentation of Amoris Laetitia: "In a few days (March 19) a document of about two hundred pages will be released in which Pope Francis he will definitively express himself on the issues of the family dealt with during the last synod and in particular on the participation of the divorced and remarried faithful in the active life of the Catholic community. This will be the first step in a reform that will make the Church turn the page after 1700 years "[71]. May the sacred cross be our light.

Thus, in March 2016, we arrive at the exhortation Amoris Laetitia of Pope Francis, and, according to Ureta: "the exhortation however introduces a huge change in the pastoral practice of the Church towards the divorced and remarried civilly, allowing them to be acquitted in confession and to receive Holy Communion without the commitment to live as a brother and sister. This permission was not given in general terms, because nothing is said about canon 915, which prohibits giving communion to those who obstinately persevere in manifest grave sin. But Amoris Laetitia encourages pastors of souls to "accompany" people who live in an irregular marital union and to conduct with them a "discernment" of their situation, with the aim of integrating them fully into the life of the Church. A simple note declares that such integration can even take place through access to the sacraments. That is, sacramental absolution and the Eucharist can be granted to the divorced and remarried, as long as it occurs "case by case". It is therefore a substantial change, greeted in advance by its main promoter, Cardinal Walter Kasper, as "the first step in a reform that will make the Church turn the page after 1700 years"[72] Ureta's affirmation hits the mark because, as we will see, the letter from the Argentine Bishops that the Pope approved, says exactly this ... We will speak in an appendix to this chapter of the presentation, made by the Holy See, of this exhortation and of the errors that we have noted in particular in the statements of Card. Schönborn ... and it is significant that despite the errors or perhaps precisely because of these errors Pope Francis has praised and recommended several times the statements of the Austrian cardinal[73] ...

Regarding this exhortation: "Numerous and authoritative clergymen have affirmed that, since there is no general and clear rule, leaving the conclusion only implicit, the Exhortation is simply ambiguous, and consequently they have asked for an official interpretation in order to confirm the discipline traditional"."[74]

The affirmations of Cardinal Raymond Burke go in this line[75], by Msgr. Antonio Livi[76], and of Cardinal Caffarra for which: “The eighth chapter of“ Amoris laetitia ”, objectively, is not clear. Otherwise, how would the "conflict of interpretations" that have arisen even between bishops be explained? When this happens, it is necessary to check whether there are other clearer texts of the magisterium, bearing in mind one principle: in matters of the doctrine of the faith and morals the magisterium cannot contradict itself. Contradiction and development must not be confused. If I say S is P and then I say S is not P, it is not that he has deepened the first statement. I contradicted it. " When asked whether or not Amoris Laetitia teaches that there is a space for access to the sacraments for the divorced and remarried, Cardinal Caffarra replied: “No. Whoever is in a state of life that objectively contradicts the sacrament of the Eucharist cannot access it. As the previous magisterium teaches, on the other hand, those who, unable to satisfy the obligation of separation (for example due to the education of the children born from the new relationship), can access it, live in continence. This point is touched upon by the Pope in a note, n. 351. Now, if the Pope had wanted to change the previous magisterium, which is very clear, he would have had the duty, and the grave duty, to say it clearly and expressly. One cannot change the secular discipline of the Church with a note, and of uncertain tenor. I am applying an interpretative principle that has always been accepted in theology. The uncertain magisterium is interpreted in continuity with the previous one. "[77] May the sacred cross be our light.

Msgr. A. Schneider in reference to some "ambiguous expressions of AL", stated that: "... they contain a real spiritual danger, which will cause doctrinal confusion, the rapid and easy diffusion of heterodox doctrines on marriage and the moral law, as well as the adoption and consolidation of the practice of admitting the divorced and remarried to Holy Communion, a practice that will trivialize and profane, so to speak, three sacraments in one fell swoop: the sacraments of Marriage, Penance and the Most Holy Eucharist " [78]

[79] These are statements that must make us reflect.

May the sacred cross be our light.

But even more illuminating are the statements of other analysts who have affirmed that Amoris Laetitia: “contains ambiguous teachings whose natural meaning clashes with traditional teaching or that various statements of Amoris Laetitia directly collide with dogmas of the Catholic faith. "[80] The famous Robert Spaemann in an interview with Catholic News Services, in an answer to a question on Amoris Laetitia and more precisely on the possibility that it is read in continuity with the previous papal affirmations stated that: "For the most part, it is possible , although the direction allows for consequences which cannot be made compatible with the teaching of the Church. Article 305 together with footnote 351 - in which it is stated that believers can be allowed to the sacraments "in an objective situation of sin" "because of mitigating factors" - directly contradicts article 84 of Pope John Paul II's exhortation Familiaris consortio. "[81] That is, in large part this exhortation can be read in continuity with the previous Magisterium but n. 305 [of AL] together with note 351,… directly contradict number 84 of the exhortation Familiaris consortio of Pope John Paul II. Spaemann added that examining an apostolic exhortation one cannot think that people do not pay attention to decisive phrases that change the teachings of the Church; and Amoris Laetitia has created a breach, a break with respect to the sound traditional doctrine, this undoubtedly emerges for every thinking person, who knows the respective texts.[82]

Finally, other analysts have affirmed that this change implies a serious break with the traditional teaching of the Church, and therefore asked for the revocation of Amoris Laetitia by the current Pope or by his successor in this line the reflections of Luis S. Solimeo[83]Matthew McCusker[84]. May the sacred cross be our light.

Citing statements by Cardinal Kasper, Ureta states: "... the cardinal justified the step taken by Amoris laetitia by arguing that" the law and the commandments of God are valid forever, for all situations, but all situations are different and it is not possible to tell of everyone that he is living in adultery or that he is a sinner or a sinner. We must realize the situation and apply God's commandment to the specific situation: this is the tradition of the Church "  [85]

Various episcopates have established rules for the application of Amoris Laetitia creating a truly incredible situation… summarized by the following statements by the two Cardinals Caffarra and Müller.

The late Cardinal Caffarra wrote to the Pope: “… a year has now passed since the publication of“ Amoris Laetitia ”. In this period, interpretations of some objectively ambiguous passages of the post-Synodal Exhortation have been publicly given, not diverging from, but contrary to, the permanent Magisterium of the Church. Despite the fact that the Prefect of the Doctrine of the Faith has repeatedly declared that the doctrine of the Church has not changed, numerous declarations have appeared by individual Bishops, Cardinals, and even Episcopal Conferences, approving what the Magisterium of the Church has never approved. . Not only the access to the Holy Eucharist of those who objectively and publicly live in a situation of grave sin, and intend to remain there, but also a conception of moral conscience contrary to the Tradition of the Church. And so it is happening - oh how painful it is to see it! - that what is sin in Poland is good in Germany, what is prohibited in the Archdiocese of Philadelphia is lawful in Malta. And so on. The bitter observation of B. Pascal comes to mind: “Justice on this side of the Pyrenees, injustice on the other side; justice on the left bank of the river, injustice on the right bank "" [86] .

Cardinal Müller said: “Unfortunately, there are individual bishops and entire episcopal conferences who propose interpretations that contradict the previous Magisterium, admitting to the sacraments people who persist in objective situations of grave sin. But this is not the criterion with which to apply Amoris Laetitia. "[87] … God intervene!

In an interview on April 14, 2016, Cardinal Baldisseri affirmed, without any denial by the Pope: «We cannot say that there are families who are okay, regular and others who are not okay, irregular. It is a cataloging that has been affirmed, but it is not of divine right "[88]. May the sacred cross be our light.

In July 2016, "45 Catholic theologians and academics sent a letter to the members of the Sacred College of Cardinals and to the Prefect of the Congregation for the Doctrine of the Faith, enclosing a" Theological Critique "which applied the corresponding theological censorship to numerous passages of the exhortation: eleven sentences deserve the censorship of haeretica, five that of erronea in fide, and three that of false, in addition to the fact that the majority of these prepositions deserve the censorship of aequivoca, ambigua, obscura, praesumptuosa, anxia, ​​dubia, captiosa, malesonans, piarum aurium offensive. "[89]  This "Theological Critique" "does not deny or question the personal faith of Pope Francis", but it denounces "numerous statements whose vagueness or ambiguity allow interpretations that are contrary to faith or morality, or which suggest arguments contrary to faith and morality. moral even without clearly affirming it ", as well as" statements whose obvious and normal meaning seems to be contrary to faith or morality. " [90]. May God who is Light arise and the darkness of error be dispersed.

In August 2016, the "Declaration of fidelity to the Church's immutable teaching on marriage and its uninterrupted discipline" collected 36.049 members, including those of 3 cardinals, 9 bishops, 636 diocesan and religious priests, 46 deacons, 25 seminarians, 51 consecrated lay people, 150 between cloistered nuns and nuns, as well as 458 between academics, professors of religion and various agents in the field of pastoral care; in this declaration it was stated, among other things, that: "The civilly divorced" remarried "who remain in their objective state of adultery can never be considered by confessors as if they are living in an objective state of grace and with the right to receive absolution or to be admitted to the Holy Eucharist, unless they express contrition and firmly decide to abandon their state of life;

No responsible discernment can argue that admission to the Eucharist is permitted to civilly divorced "remarried" who live openly more uxorio, under the affirmation that there is no such grave fault, because their outward state of life objectively contradicts the indissoluble character of Christian marriage;

Subjective certainty in conscience about the nullity of a previous marriage is never sufficient, in itself, to justify civilly divorced "remarried" from the material sin of adultery, or to allow them to ignore the sacramental consequences of living as public sinners;

Those who receive the Eucharist must be worthy to do so by being in a state of grace and, consequently, the civilly divorced "remarried" who will lead a lifestyle of public sinners risk committing a sacrilege by receiving Holy Communion ... "[91] May God who is Light arise and the darkness of error be dispersed.

In August 2016, St. Magister, a well-known Vatican scholar, was able to say: "" Given that "L'Osservatore Romano" has not yet published a single line that signals the presence among cardinals, bishops, priests and laity from all over the world of interpretations that instead hold firm the traditional teaching of the Church on the point in question, it is increasingly evident that the authentic position of Pope Francis is precisely the "evolutionary" one, despite the calculated ambiguities and reticence of the document he wrote. "[92]

Magister obviously hit the mark… unfortunately! May God who is Light arise and the darkness of error be dispersed.

Subsequently, in September 2016, the Pope approved, at the end of the path seen so far, the text of the letter from the Argentine Bishops which affirms in particular regarding the divorced and remarried: if possible, they should live in chastity, if this possibility is not feasible, a path is possible. of discernment and then adds: "Si llega a reconocer que, in a concrete case, hay limitaciones que atenúan la responsabilidad y la culpabilidad (cf. 301-302), particularly when a person considered caería en una ulterior falta dañando a los hijos de la nueva unión, Amoris laetitia abre la posibilidad del access to the sacramentos de la Reconciliación y la Eucaristía (cf. notas 336 and 351). Estos a su vez disponen a the person to follow madurando y creciendo con la fuerza de la gracia. "[93] … This letter from the bishops of Buenos Aires was then published in the Acta Apostolicae Sedis, as explained by Msgr. Livi: "It was recently known that on 5 June Pope Francis had ordered the publication of two documents in the Acta Apostolicae Sedis, specifying that they constitute" magisterium authenticum ": it is a letter in which he approved the measures adopted by the bishops of the ecclesiastical region of Buenos Aires to apply in its own territory the pastoral directives of the post-synodal apostolic exhortation Amoris laetitia (AL), and of the text of that episcopal pronouncement. " [94] So the decision to include these texts in the Acta was made known in 2017 but for the 2016 Acta, dossier 10/2016, with the significant papal affirmation: "no other interpretations are possible". May God who is Light arise and the darkness of error be dispersed.

On the other hand, the Pope had already said to Msgr. Forte: “« If we speak explicitly of communion for the divorced and remarried, these do not know what a mess they make us. So let's not talk about it directly, make sure that the premises are in place, then I'll draw the conclusions ».[95]

In an article by MM Ippolito, following Amoris Laetitia, we read: "Monsignor Benno Elbs, who heads the diocese of Feldkirch, told the newspaper Die Presse that, in any case, divorced people normally received the Eucharist even before the publication of the papal exhortation Amoris Laetitia and that "this use will not end", rather that "it has been a pastoral practice for a long time." According to the bishop, Amoris Laetitia is not new, given that remarried and sexually active Catholics already receive the Eucharist. What's new, he says, is that now Pope Francis seems to be supporting this thesis. “Now the door is open. - Elbs said - People have behaved like this for a long time, but now, with the Pope's blessing, they can make this decision while respecting their conscience. "[96] May God who is Light arise and the darkness of error be dispersed.

What we are saying is also confirmed by an interesting article by S. Magister which speaks of some articles that appeared after Amoris Laetitia, including that of Fr. Spadaro who states "The Exhortation takes up the path of discernment of individual cases from the synodal document without setting limits to integration, as it appeared in the past."[97] Magister also adds, in the same article, a significant statement by prof. Melloni for which "Francis tells those priests who have communicated the divorced and remarried knowing what they were doing that they did not act against the norm, but according to the gospel".

Magister then comments: “In various regions of catholicity, in fact, communion for the divorced and remarried has already been given for some time without problems. And now this practice finds in "Amoris lætitia" the approval it expected from the highest authority of the Church. " Here divorced and remarried stands for divorced and remarried who live more uxorio… obviously. God intervene !!

Card. Kasper, without being denied, was able to affirm on Amoris Laetitia what was reported by "La Nuova Bussola Quotidiana": "" The door is open ", he said in reference to the discipline of the sacraments for the divorced and remarried, but" the Papa didn't say how to get through it. But he - Kasper said - did not repeat the negative statements of previous popes about what is not possible and not allowed. So there is room for individual bishops and individual episcopal conferences ". … The cardinal also gave a concrete example that reveals much of the "case by case" practice present in Amoris Laetitia, regarding the Eucharist for divorced and remarried people. When Kasper was bishop of Rottenburg, a pastor asked him about a divorced and remarried mother who had prepared her daughter for Holy Communion "much better" than others. "A very active woman in the Church and who was in Caritas," he emphasizes. The priest did not forbid this mother to access the Eucharist on the day of her daughter's first communion. "That priest was right", explains Kasper, and "I said this to Pope Francis who confirmed my attitude". "[98] ... We understand well in this line why the statements of Cardinal Coccopalmerio that opened the doors of Confession, absolution and therefore of the Eucharist to those who are not truly repentant of their sins have not been condemned [99] ... indeed ... as you can see, this book was published by the Vatican Publishing House ..., officially presented and praised; l'Avvenire, a newspaper of the CEI, published an article in which it praised the text of Card. Coccopalmerio[100] and in which he also reported the words of the theologian Fr Maurizio Gronchi, consultant of the General Secretariat of the Synod of Bishops who spoke at the presentation of this book to praise it ... in this presentation the director of the Vatican Publishing it is a text in response to the four cardinals, but still represents an authoritative voice that intervenes in the debate and Moia added: "Also because - but Don Costa did not mention this - the Pope considers that there is no need for any response seen the clarity of the post-synodal document. "

La Stampa, on Vatican Insider, whose coordinator was Andrea Tornielli at the time, obviously published an article in which a theologian applied the affirmations of Cardinal Coccopalmerio to resolve a moral case….[101]  ... I say obviously because, significantly, since 2018 Tornielli has been Director of the Editorial Department of the Dicastery for Communication[102] ... as you can see: the accounts add up perfectly ... ..

God intervene !! … And very soon !! Obviously, the Holy See has not condemned but the guidelines for the pastoral application of chapter VIII of Amoris Laetitia written by the Maltese Bishops, to which Cardinal Caffarra referred when he affirmed: "And so it is happening - oh how painful it is to see it! - that what is sin in Poland is good in Germany, what is prohibited in the Archdiocese of Philadelphia is lawful in Malta. And so on. The bitter observation of B. Pascal comes to mind: “Justice on this side of the Pyrenees, injustice on the other side; justice on the left bank of the river, injustice on the right bank ""[103]. Andrea Tornielli, current Director of the Editorial Directorate of the Dicastery for Communication, presented this text of the Maltese Bishops and their publication in the Osservatore Romano as follows: "Made the instructions for the use of the post-synodal exhortation signed by the Maltese bishops Scicluna and Grech, which open to the possibility of the sacraments for those who live a second union. The Vatican newspaper puts them on the page. "[104] The statements of the Maltese Bishops foresaw new openings to the Sacraments and therefore to Communion for the divorced and remarried in particular with these words: “In the process of discernment, we also examine the possibility of conjugal continence. Although it is not an easy ideal, there may be couples who with the help of grace practice this virtue without risking other aspects of their life together. On the other hand, there are complex situations when the choice to live "as brother and sister" is humanly impossible or causes greater damage (cf. Amoris Laetitia, note 329). If as a result of the process of discernment, carried out with "humility, confidentiality, love for the Church and its teaching, in the sincere search for God's will and in the desire to reach a more perfect response to it" (Amoris laetitia, 300), a separated or divorced person who lives a new union arrives - with a formed and enlightened conscience - to recognize and believe that he is at peace with God, he cannot be prevented from approaching the sacraments of reconciliation and the Eucharist (cf. Amoris laetitia , notes 336 and 351). "[105] ....

May God who is Light arise and the darkness of error be dispersed. The famous and profound theologian Msgr. Melina was able to write about the guidelines for the application of chap. VIII of Amoris Laetitia issued by the Maltese and German Bishops: “A second theme to be carefully considered concerns sacramentality in relation to conscience. Some interventions of episcopal conferences (explicitly that of the bishops of Malta and, more implicitly, also that of the committee of German bishops), have affirmed that access to the sacrament of the Eucharist should be left to the judgment of each one's conscience. ... Rather, what is at stake is the judgment either on the existence of the public sacramental conjugal bond or on the fact that non-conjugal sexual relations, which are configured as adultery or at least as fornication, from which one does not intend to withdraw, are compatible or not with the Christian life. Such a vision introduces a wound to the sacramental economy of the Church and a radical subjectivization, so that a truth that the Church teaches as founded on divine revelation should ultimately be subjected to the judgment of conscience. The Church has never confused the sacramental forum with the forum of conscience ... "[106]

May the sacred cross be our light.

The Pope did not condemn but obviously placidly accepted the guidelines for the implementation of Amoris Laetitia written by the German Bishops and had those issued by the Maltese Bishops published in the Osservatore Romano… mentioned above by Msgr. Melina. The Pope did not condemn the guidelines for the application of Amoris Laetitia written by the Bishops of Emilia Romagna in which it is stated: "The possibility of living as a" brother and sister "to be able to access confession and Eucharistic communion is contemplated from the AL to note 329. This teaching, which the Church has always indicated and which has been confirmed in the magisterium by Familiaris Consortio 84, must be presented with prudence, in the context of an educational journey aimed at recognizing the vocation of the body and of the the value of chastity in the various states of life. This choice is not considered the only possible one, since the new union and therefore also the good of the children could be put at risk in the absence of the marital acts. It is a delicate matter of that discernment in the "internal forum" of which AL deals with in n. 300. " [107]. May God who is Light arise and the darkness of error be dispersed.

The Pope clearly accepted what Cardinal Vallini affirmed for the Diocese of Rome that "But when the concrete circumstances of a couple make it feasible, that is to say when their journey of faith has been long, sincere and progressive, propose to live in continence; if then this choice is difficult to practice for the stability of the couple, Amoris Laetitia does not exclude the possibility of accessing Penance and the Eucharist (Amoris Laetitia notes 329 and 364.). This means some openness, as in the case where there is moral certainty that the first marriage was null, but there is no evidence to prove it in court; but not instead in the case in which, for example, one's condition is flaunted as if it were part of the Christian ideal, etc. "[108]

May God who is Light arise and the darkness of error be dispersed.

The Pope obviously accepted what was affirmed by Cardinal Sistach.

In his text "How to apply Amoris Laetitia" (ed. LEV, Vatican City, 2017), on p. 57, Cardinal Sistach affirms that with point 6 of the letter from the Argentine Bishops, criteria and help are offered to accompany divorced persons who are about to remarry civilly; translated into Italian, this point 6 teaches that: “In other more complex circumstances, and when it has not been possible to obtain the declaration of invalidity, the aforementioned option may in fact not be feasible. Nevertheless, a path of discernment is equally possible. If it comes to be recognized that, in a given case, there are personal limits that mitigate responsibility and guilt (cf. 301-302), particularly when a person considers that he would fall into further shortcomings by harming the children of the new union, Amoris laetítía opens up the possibility of access to the sacraments of Reconciliation and the Eucharist (cf. note 336 and 351). These, in turn, will dispose the person to continue the process of maturation and to grow with the power of grace. "[109]

On p. 62 of the same text of the Spanish Cardinal we read that: in the sixth criterion, that is precisely in n. 6 that we are seeing, only the extenuating circumstance is indicated for which a person (in particular a divorced and remarried person) believes that, with the rupture of the new, concubinary union, he would fall into a further lack, damaging the children of the new union. So the only extenuating circumstance well specified would be this ... and on the basis of it the sacraments could be administered in particular to the divorced and remarried who do not have the purpose of not sinning anymore ...

In this line it seems important to note that Marco Tosatti in an article talks about group ceremonies, carried out by Msgr. Angel José Macín in Argentina, in the parish of San Rocco, Reconquista, state of Santa Fe., As a "fruit" of Amoris Laetitia, to grant the Eucharist to the divorced and remarried, in their own parish, and without speaking of the need to live as brother and sister: “At no time during the ceremony, the witnesses say, was there any mention - a point emphasized by the Familiaris Consortio of St. John Paul II - of the need to live as a brother and sister in order to approach the sacraments. Obviously we were careful not to remember the words of Jesus in the Gospel relating to marriage, but instead we cited some pamphlets, taken from Amoris Laetitia, in which it is argued that the divorced and remarried can receive communion. "[110] ... I AM NOT AWARE THAT ANY KIND OF CONDEMNATION TO THE BISHOP FOR HIS ACTION HAS BEEN EMANED FROM THE HOLY SEE ... On the other hand Kasper had clearly said that with Amoris Laetitia the door was opened ... and I am not aware that the Pope is intervened, with real facts, to deny it, condemning the various errors that have sprung up as a consequence of Amoris Laetitia ... In short, the "paradigm shift" is underway ...

a) The "paradigm shift" is underway.

Card. Parolin to a journalist who asked him if Amoris Laetitia springs from a new paradigm, he replied clearly saying that in the exhortation a paradigm shift is inherent in the text: "Evidently, the Church after the celebration of the two Synods and the publication of the Apostolic Exhortation Amoris laetitia, has moved in this direction. " And then he added that: “… Amoris laetitia has sprung from a new paradigm that Pope Francis is pursuing with wisdom, prudence and also with patience. Probably, the difficulties that have arisen and that still exist in the Church, as well as to some aspects of the content, are due precisely to this change of attitude that the Pope asks of us. A paradigm shift, inherent in the very text itself, which is asked of us: this new spirit, this new approach! ".[111] I repeat the key phrase pronounced by Parolin: a paradigm shift is inherent in the text of Amoris Laetitia itself, and we are asked: this new spirit, this new approach! New paradigm, new spirit ... the Spirit that the Church has always had, is not enough anymore? Interesting, with regard to Cardinal Parolin and his work regarding the "paradigm shift", is an article by M. Tosatti which reports the affirmations of B. Volpe according to which the Polish Bishops, who had also shown themselves strong in resisting deviations papal in terms of admission of notorious sinners to the sacraments, had to issue, at the end of a long process of reflection, a document that is not in clear contrast with the papal "openings"; in this article it is clearly seen how Cardinal Parolin worked strongly to persuade the Polish Bishops not to go against the Pope.[112]

May God who is Light arise and the darkness of error be dispersed.

Card. Cupich also spoke of a "paradigm shift" made by Pope Francis and reported the words of Card. Parolin [113] The question of the famous prof. Rist to Card. Cupich after the latter had spoken of a "paradigm shift":

"Your Eminence, based on your account of the solar, caring and holistic aspects of Pope Francis' revolution of mercy - described in a disturbing way by the flyer of this meeting and by His Eminence as a" paradigm shift "in the announcement of Catholicism - and on the Pope's request for a free and frank discussion of his provocative proposals and tactics, I would like to ask why Pope Francis acts so ruthlessly in insulting and eliminating doctrinal opponents:

Cardinal Burke removed from command of the Roman Rota;

Three faithful CDF priests were dismissed without explanation, followed by the abrupt termination of Cardinal Mueller himself;

The denial of the cardinal's hat to the much loved champion of the unborn, Archbishop Chaput;

Removal of most of the original Academy for Life members;

Cardinal Pell's apparent "riverside sale", which may have been framed;

And more recently, the exile from Rome of the professor of patristics in the Lateran and editor of the difficult book Remain in the truth of Christ;

The list can go on and on, but I stop here to ask again if harsh actions of this kind - combined with the well-documented rigging of the Synod on the Family - indicate that the Pope's "paradigm shift" should be recognized as an attempt - under the pretext of offering solutions to authentic social problems in Western society - of imposing radical changes of doctrine on the Church, developed not by the laity but largely in Germany by a group of relativist Hegelian theologians? "[114]

May God who is Light arise and the darkness of error be dispersed.

Cardinal Müller replied several times and with great force to the affirmations of the two cardinals. In 2020, the German Cardinal said: "Behind the pseudo-intellectual discourse of the 'paradigm shift', there is only the unmasked heresy that falsifies the word of God".[115] In 2018 the Cardinal himself stated: “Now, chapter VIII of Amoris Laetitia has been the subject of contradictory interpretations. When in a similar context some speak of a paradigm shift, this seems to be a relapse into the modernist and subjectivist way of interpreting the Catholic faith. … Whoever speaks of a Copernican turn in moral theology, which transforms a direct violation of God's commandments into a laudable decision of conscience, is speaking quite clearly against the Catholic faith. The ethics of the situation remains a false ethical theory, even if someone claims to find it in Amoris Laetitia. … It is impossible for a Catholic to receive the sacraments in a worthy way, without deciding to abandon a way of life that is in opposition to the teachings of Christ. "[116] Cardinal Müller had said: “Unfortunately, there are individual bishops and entire episcopal conferences who propose interpretations that contradict the previous Magisterium, admitting to the sacraments people who persist in objective situations of grave sin. But this is not the criterion with which to apply Amoris Laetitia. "[117] ... but the German Cardinal did not say that the Pope, while these Bishops propose such interpretations that contradict sound doctrine, not only did nothing ... but in some cases he published their texts in his communication channels ... and as we are seeing and we will see, the Pope himself is leading the action of subversion of sound doctrine. As we have seen and as we will see, the Pope's strategy is to open the doors ... and subvert the sound doctrine ... in this sense the "paradigm shift" really took place: with Amoris Laetitia the doors were opened to subvert the sound doctrine! WE ALL WAKE UP SERIOUSLY TO HOLY AGAINST SUCH OVERVERSION.

God intervene! May God who is Light arise and the darkness of error be dispersed.

b) Important reactions from Bishops and Catholic intellectuals in the line of sound doctrine.

It is consoling to note, in the current situation, some important reactions made by Cardinals, Bishops, theologians and intellectuals to counter the errors that are spreading due to Amoris Laetitia and the opening just described.

In 2016, 4 Cardinals (Brandmüller, Burke, Meisner, Caffarra), known for their clarity and precision of doctrine, presented the now famous dubia, that is some questions to which the Pope was called to answer to reaffirm the sound doctrine in the face of the theological upheavals that they were presenting themselves as a consequence of Amoris Laetitia; together with the dubia, the Cardinals expressed their concern for the doctrinal affirmations spread by Pastors after Amoris Laetitia[118]

After a few months, given the Pope's failure to reply to the 4 Cardinals, one of them wrote to the Pontiff again to remember the dubia presented and ask for an audience.[119] ... but the Pope did not give an audience nor did he answer the questions of the 4 Cardinals ... OBVIOUSLY THIS IS A WAY OF ACTING UNWORTHY OF A POPE BUT WORTHY INSTEAD OF A SMART STRATEGY WHO WANTS TO PERVERT THE TRUTH OF CHRIST, AS WE ARE SEEING ... GOD INTERVENE !

Some Bishops, after the publication of Amoris Laetitia, have given lines of application of it in the traditional line, think of what Msgr. Chaput, in the USA,[120] by Mons. Aguer in Argentina[121] and by Msgr. Reig Pla in Spain[122], by the bishops of Alberta (Canada)[123], or by the bishop of Phoenix in the USA[124]. Precisely for the fidelity to the Truth he demonstrated in the application of Amoris Laetitia in his Diocese, Msgr. Chaput was, of course, attacked by a prominent Cardinal of the Curia who follows the Pope's errors; the Cardinal in question is Farrell and St. Magister clearly speaks of this attack by stating: "In another interview - this time with the" Catholic News Service ", the agency of the United States Bishops' Conference - Farrell has seen fit to attack" ad personam ”an illustrious bishop of his countryman, whose“ fault ”would have been precisely that of having offered his diocese guidelines for the implementation of“ Amoris laetitia ”, which Farrell himself obviously did not like. The attacked is not a stranger. It is Charles J. Chaput… In Farrell's opinion, he has… the defect of having dictated to his priests and faithful guidelines “closed” rather than “open” as Pope Francis wants. "I do not share the sense of what Archbishop Chaput has done," said the new Vatican prefect of the pastoral care of the family. “The Church cannot react by closing its doors even before listening to the circumstances and the people. That's not how it's done ”.[125]

The Magister himself also reports Mgr. Chaput's clear response to the attack he received; among the various things that this Archbishop said, I underline these enlightening words: “I wonder if Cardinal-designate Farrell has really read and understood the Philadelphia guidelines that he seems to question. The guidelines put a clear emphasis on mercy and compassion. This makes sense as individual circumstances are often complex. Life is complicated. But mercy and compassion cannot be separated from the truth and remain authentic virtues. The Church cannot contradict or circumvent Scripture and her own magisterium without invalidating her mission. This should go without saying. The words of Jesus himself are very direct and radical in the matter of divorce. "[126] I stress: the Church cannot contradict or circumvent Scripture and its own teaching without invalidating its mission! More precisely: men of the Church cannot contradict or circumvent Scripture and its own teaching without invalidating their mission! Pope Francis and his supporters with their errors are effectively invalidating their mission ...

It does not seem strange that Msgr. Aguer was practically expelled from his Diocese: “The archbishop of La Plata, at the stroke of his 75th year of age, was immediately replaced and invited to immediately leave the diocese, in which he will no longer be able to reside. A real humiliation. Reason? He did not get along with Pope Francis. … Aguer has spent twenty years in La Plata, and he has certainly not made any gestures that deserve exile.

Or maybe yes. On Saturday 25 June 2016, the archbishop of La Plata in a letter to his priests explained that Pope Francis' Amoris Laetitia cannot be interpreted as a break in the Magisterium of previous popes: divorced persons who remarry civilly cannot be admitted to the Holy Communion. The bishop attached the famous note of the Congregation for the Doctrine of the Faith of 14 September 1994 to the letter: "Letter to the bishops of the Catholic Church concerning the reception of Eucharistic communion by the divorced and remarried faithful". "[127] … THE ACCOUNTS ARE BACK !!

Likewise, Msgr. Chaput at the stroke of 75 was immediately put aside and replaced ... unlike others who support "the change of paradigm" ... THE ACCOUNTS ARE BACK !!

Three Bishops of Kazakhstan issued an important appeal on January 18, 2017 in which they strongly reaffirmed the sound doctrine. In this appeal, the Bishops of Kazakhstan said among other things: "Several particular churches have issued or recommended pastoral guidelines with this or similar formulation:" If the choice of living in continence is difficult to practice for the stability of the couple, it is not excluded the possibility of accessing Penance and the Eucharist. This means some openness, as in the case where there is moral certainty that the first marriage was null, but there is no evidence to prove it in court. It cannot be other than the confessor, at a certain point, in his conscience, after much reflection and prayer, who must take responsibility before God and the penitent and ask that access to the sacraments be done in a confidential manner ". The aforementioned pastoral guidelines contradict the universal tradition of the Catholic Church ... "[128] Hence the document cites the truths and doctrines contradicted by these norms. These statements by Msgr. Schneider and other Bishops condemn in particular the errors, obviously approved by the Pope, of the document, published to apply Amoris Laetitia, issued for the Diocese of Rome by Card. Vallini[129] errors also sustained by Cardinal Müller[130] I underline that what Cardinal Müller says in this last article is obviously wrong, he affirms that the book of prof. R. Buttiglione dispelled the dubia: this is not true.

Buttiglione's book, therefore, does not dispel the dubia, it simply tries to cover the errors of Pope Francis with a semblance of truth and righteousness ...

Buttiglione's book, fully aligned in favor of Francis and therefore of the errors to which he is leading many souls, is:

1) generally refuted by all this book of mine in which I clearly highlight the doctrinal deviations that the Pope is carrying out through Amoris Laetitia and by the texts that eminent intellectuals, theologians, Bishops and Cardinals have presented to highlight the errors that are being made through Amoris Laetitia spreading;

2) specifically refuted by this book of mine in various paragraphs that critically examine various writings of this Italian professor tending to consider the novelties made by Amoris Laetitia as correct and just.

God intervene!

Taking up the thread of the interrupted speech to talk about the writings of prof. Buttiglione we must note that the same three Bishops of Kazakhstan mentioned above also spread a "Public profession of faith on marriage" to reaffirm the sound doctrine, attacked in various ways by Amoris Laetitia and by documents written to enforce it, regarding marriage. to the Eucharist and Confession.[131]

This profession of faith was then signed by other Bishops and by Cardinal Pujats.

Meanwhile, in July 2017, a large group of Catholic priests, theologians and intellectuals (including Bishops Mgr Bernard Fellay and Mons. Rene Henry Gracida DD, the famous professor Mons. Livi, a famous Roman theologian) wrote to the Pope a "Correctio de haeresiis propagatis" which is precisely a correction against the Pontiff for 7 heresies that have been favored by him in various ways.[132] ... Not even to this text the Pope has never answered, "obviously", because evidently it did not suit him: if he had answered, in fact, he would have had to either reaffirm the sound doctrine by denying "the change of paradigm" wanted by himself or unmasking himself even more clearly stating his mistakes even more clearly ... in both cases he would have thrown himself into serious or very serious problems ...

In 2018, the Dutch Cardinal Eijk pointed out that Amoris Laetitia has generated such doubts that it would be necessary to "clarify" and therefore Cardinal Eijk indicates the possibility that the Pope will proceed to clarify "with a document".[133]  Card. Scola reaffirmed in a book published in 2018, therefore after the Amoris Laetitia and the letter from the Argentine Bishops, the non-admissibility of the divorced and remarried to the Eucharist.[134]

May God who is Light arise and the darkness of error be dispersed.

In April 2018, a group of Dutch intellectuals wrote a strong petition in which they specifically attack certain statements in Amoris Laetitia.[135]

In 2019, at the end of a series of letters to the Pope to correct those that appeared to be evident errors in his Magisterium or favored by him, the accusation of heresy came to the Pope, with an "Open Letter" signed by priests, professors, intellectuals. To understand this accusation it is necessary, in my opinion, to first read the bibliography that it presents very carefully and understand that it is precisely the conclusion of a process that had reached the "Correctio de haeresiis propagatis" and that had not received positive responses from the Pope , as the very beginning of the “Open Letter” explains, which sees the manifestation of evident signs of heresy in the action of the Pope [136] May God who is Light arise and the darkness of error be dispersed.

In 2019 Cardinal Burke, Cardinal Pujats and various Bishops wrote an important "Declaration on the truths concerning some of the most common errors in the life of the Church in our time." in which they reaffirmed the sound traditional doctrine also on issues dealt with in Amoris Laetitia [137], in which they reaffirm, in stark contrast to the errors of Amoris Laetitia and its harmful consequences, the sound doctrine on marriage.

If the paradigm shift is underway ... God's strong response is also underway through supporters of sound doctrine, and I hope this book of mine is part of that strong response! Let us pray and work for the Truth to triumph and the errors and heresies to be erased.

May God who is Light arise and the darkness of error be dispersed.

Appendix I. The significant presentation of Amoris Laetitia with the errors of Card. Schönborn ... and the praises of the Pope ...

May the sacred cross be our light.

On at least two occasions the Pope recommended the presentation of Amoris Laetitia made by Card. Schönborn, on one occasion he said: “Y el más difícil de leer es el capítulo 8. Algunos, says el Papa, se han dejado aprisionar por este capítulo. The Holy Father is very conscious of the critiques of algunos, including Cardenales, que no han logrado entender el significado evangélico de sus afirmaciones. Y says that the greatest manera de entender ese capítulo es bajo el marco de la presentación que hizo el cardenal Christoph Schönborn OP, arzobispo de Viena, Austria, un gran teólogo, miembro de la Congregación para la Doctrina de la Fe, muy familiarizado with the doctrina de la Iglesia. "[138]. On another occasion, answering the question whether there are new concrete possibilities for a Catholic, with Amoris Laetitia, which did not exist before the publication of the Exhortation, he affirmed: “I could say 'yes', and period. But that would be too small an answer. I recommend that you all read the presentation made by Cardinal Schönborn, who is a great theologian. He is a member of the Congregation for the Doctrine of the Faith and is familiar with the doctrine of the Church. In that presentation his question will have the answer. " [139]

This presentation, it should be noted, is vitiated by at least 2 errors, which we will see below ... and which also open the doors to a change of doctrine ...

1) Contrary to what Cardinal Schönborn affirms, the divorced and remarried cannot have any Christian married life because they are not united in marriage by God.

In his presentation of the exhortation Amoris Laetitia, Cardinal Schönborn said "And the fact that he says of coexistence as brother and sister is already an exceptional case, because in another way they live married together, marriage is not reduced to sexual union. , it is all life that is shared, and therefore they live in a second union fully, with the exception of sexual intercourse, they have a married life. " [140] But be careful: Christian marriage does not constitute the life of two persons but God. The Gospel states: "man does not divide what God has joined" (Matthew 19,6) ... to note: God has joined. The Greek text is as follows: ὃ οὗν ὁ θεὸς συνέζευξεν ἄνθρωπος μὴ χωριζέτω. The Gospel of Mark (10) states the same: ὃ οὗν ὁ θεὸς συνέζευξεν ἄνθρωπος μὴ χωριζέτω. The Catechism of the Catholic Church affirms in n. 9: "The consent, through which the spouses give and receive each other, is sealed by God himself. (Cf Mk 1639.) ..." The same Catechism affirms in n. 10,9: "The marriage bond is therefore established by God himself ..." Therefore God unites two persons in marriage; if God does not unite, there is no marriage, despite all the shared life, etc. God establishes the marriage bond and by establishing this bond confers the grace to live in this bond: this grace proper to the sacrament of Matrimony is aimed at perfecting the marriage bond. love of spouses, to strengthen their indissoluble unity, to make marriage holy. Under the action of this grace they "help each other to achieve holiness in married life, in the acceptance and education of children"[141]. The Trinity and therefore Christ is the source of this grace. "As once God met his people with a Pact of love and fidelity, so now the Savior of men and Spouse of the Church comes to meet Christian spouses through the sacrament of Matrimony".[142] Through this sacrament he unites the spouses to himself and unites them profoundly among themselves. Through the grace of the sacrament of marriage, Christ remains in a particular way with the spouses, gives them to be saints and to live their relationship and life in a holy way (cf. Catechism of the Catholic Church n. 1642). In the case of the divorced and remarried, it is evident that God has not united them with each other, but has united them with their respective spouses, that is, with those with whom he has sealed their sacramental and valid marriage, recognized by the Church, indissoluble; therefore between divorced and remarried there is no marriage! The life of the divorced and remarried as such, therefore, will never be a true marriage or married life. The divorced and remarried if they want to put themselves in order before God first of all they must not cohabit, unless there are serious reasons that justify such cohabitation, and if they cohabit they must live as brother and sister (as the Church clearly states in the texts that we have presented in the pages previous) ... I repeat: brother and sister ... therefore no married life between them because they are not united in marriage before God!

This is fundamental to clarify the moral and sacramental discourse regarding the divorced and remarried because since there is no marriage and no married life between them, they cannot carry out, in particular, the intimate acts proper to married persons before God and since, for moreover, they are already married before God with other people, their coexistence more uxorio is normally scandalous and any intimate acts between them are acts of particular gravity, that is, they are adulterous acts. … And as we have seen: adultery is an intrinsically and particularly serious sin.

May the sacred cross be our light.

2) Contrary to what Cardinal Schönborn affirmed, the Church accepts no other practice for the return of the divorced and remarried to the Sacraments other than that whereby they must commit themselves to live according to Christian principles, they must avoid any scandal and propose to live in chastity.

Cardinal Schönborn said in his presentation of Amoris Laetitia: ”Briefly, in the“ Familiaris consortio ”at n. 84 Pope Saint John Paul II speaks of three different situations, the third of which is the case in which the remarried are morally convinced that their first marriage is not valid. He did not draw the conclusion of this fact, but I think that there are situations, which we all know in pastoral practice, where it is not possible to find a canonical solution but where, in the moral certainty that this first marriage was not sacramental, also if the case cannot be clarified canonically; the pastor and with the conscience of which Pope John Paul II speaks in their conscience they are convinced that they were not sacramentally married ... admitting them to the Sacraments was already a practice for a long time, which neither Pope John Paul nor Pope Benedict have explicitly questioned. " [143]

May the sacred cross be our light.

Clearly wrong are these words of Cardinal Schönborn, and contrary to the sound doctrine of the Church.

In the Familiaris Consortio we read: “84. … The Church, however, reiterates her practice, founded on Sacred Scripture, of not admitting the divorced and remarried to Eucharistic communion. It is they who cannot be admitted, since their state and condition of life objectively contradict that union of love between Christ and the Church, signified and implemented by the Eucharist. There is also another peculiar pastoral reason: if these people were admitted to the Eucharist, the faithful would be led into error and confusion about the Church's doctrine on the indissolubility of marriage. Reconciliation in the sacrament of penance - which would open the way to the Eucharistic sacrament - can only be granted to those who, repenting of having violated the sign of the Covenant and fidelity to Christ, are sincerely willing to a form of life that is no longer in contradiction. with the indissolubility of marriage. This implies, in practice, that when a man and a woman, for serious reasons - such as, for example, the education of children - cannot satisfy the obligation of separation, "they undertake to live in full continence, that is to abstain from the proper acts of the spouses "[144]

The precise interpretation of the text of the Familiaris Consortio which, in itself, was already clear enough on the point indicated by Card. Schönborn, we find in a pronouncement of the Congregation for the Doctrine of the Faith of 1994 approved by John Paul II, in which, contrary to to what Schönborn says, it is affirmed that those who are subjectively certain in conscience that the previous marriage, irreparably destroyed, was never valid must verify through the external forum path established by the Church whether there is objectively such nullity of marriage, only after the competent organs of the Church have declared this marriage null they can sacramentally marry and therefore can lawfully receive the Eucharist living as a wife and husband: "The erroneous belief that a divorced and remarried person can access the Eucharistic Communion, it normally presupposes that the power of decree is attributed to the personal conscience ultimately, on the basis of one's own conviction (cf. Enc. Veritatis splendor, n. 55: AAS 85 (1993) 1178.), of the existence or otherwise of the previous marriage and of the value of the new union. But such an attribution is inadmissible (Cf. Code of Canon Law, can. 1085 § 2.). In fact, marriage, as an image of the spousal union between Christ and his Church, and a basic nucleus and an important factor in the life of civil society, is essentially a public reality. "[145]

The discipline in force in the Church affirms the exclusive competence of the ecclesiastical courts regarding the examination of the validity of Catholic marriages, for obvious reasons of justice and respect for the full truth and considering that marriage is a public reality; sticking to this discipline is what brings about the true good of people and the community. Therefore even those who are subjectively certain of the nullity of the previous marriage must assert it before the competent bodies and must abide by the provisions of the legitimate authority. Whoever wants to receive the Eucharist in a correct and fruitful way must do so in the light of the Truth and in respect of the order and discipline that protects this truth. [146]

In a text of the Congregation for the Doctrine of the Faith, entitled “On the pastoral care of the divorced and remarried. Documents, comments and studies, ”(Libreria Editrice Vaticana, Vatican City 1998) Card. Ratzinger further clarified the position of the Magisterium, confirming the exclusive competence of the ecclesiastical courts with regard to the examination of the validity of the marriage of Catholics. Therefore, those who are convinced in conscience that their previous marriage was never valid, must go to the competent ecclesiastical tribunal and await the sentence and abide by it! Only after the competent organs of the Church have declared such a marriage null can they be married sacramentally and therefore can lawfully receive the Eucharist living as a husband and wife.

The future Pope Benedict XVI was therefore very clear and precise: “7. ... even those who are conscientiously convinced that their previous marriage, incurably failed, was never valid, must apply to the competent ecclesiastical court, which with an external forum procedure established by the church examines whether it is objectively an invalid marriage. " [147]

Card. Ratzinger further explains in the same text: “3. … Epicheia and aequitas canonica are of great importance in the sphere of human and purely ecclesial norms, but they cannot be applied in the sphere of norms, over which the church has no discretion. The indissolubility of marriage is one of these norms, which go back to the Lord himself and therefore are designated as norms of "divine right". " [148]

Therefore epikeia cannot be applied to the norms belonging to divine law therefore it cannot be applied to the indissolubility of marriage and cannot allow exceptions that allow one to depart from the general norm and that can lead to the reception of the Sacraments, the Church cannot approve pastoral practices that contradict the Lord's commandment: a new union after a marriage that remains valid is not in conformity with the law and does not qualify to receive the Sacraments.

As Cardinal Ratzinger explains: “… if the previous marriage of divorced and remarried faithful was valid, their new union under no circumstances can be considered as conforming to law, and therefore for intrinsic reasons a reception of the sacraments is not possible. The conscience of the individual is bound without exception to this norm. "[149]

Card. Ratzinger further explains that matrimonial matters are of a public nature and must be resolved in the external forum. No one is a good judge of himself, therefore although the faithful are convinced in conscience of the nullity of their marriage, such nullity must be decided by an ecclesiastical court ... and this is always valid despite the fact that the courts are human and can be wrong and it is valid despite the fact that in certain areas there are still no ecclesiastical courts in certain parts of the world that work well, and it is true despite the fact that in some cases the trials are too long or end in problematic sentences.[150]

Card. Ratzinger further specifies that the affirmation that in the "internal forum" exceptions are conceivable because in the procedural order it is not a question of norms of divine law but of norms of ecclesial law, is not accepted as it creates evident problems and dangers. In order for this statement to be accepted, for which exceptions are conceivable in the "internal forum", clarifications and clarifications are needed that, in reality, there are no[151], and in fact Joseph Ratzinger himself who became Pope Benedict in the "Sacramentum Caritatis" stated: "Where doubts legitimately arise on the validity of the sacramental marriage contracted, one must undertake what is necessary to verify its validity."[152] This validity must be verified in a fair trial. Pope Benedict XVI then makes particularly enlightening statements when he says: “… It is necessary, however, to avoid understanding pastoral concern as if it were in conflict with the law. Rather, we must start from the assumption that the fundamental meeting point between law and pastoral care is love for truth: in fact, truth is never abstract, but "is integrated into the human and Christian itinerary of every faithful".[153] Therefore love of truth is the meeting point between pastoral care and law. Conflicts must be resolved in the light of Truth. In particular, in the case of the divorced and remarried, if the nullity of the marriage bond is not recognized and the cohabitation is in fact irreversible for serious reasons: "... the Church encourages these faithful to commit themselves to living their relationship according to the requirements of the law of God , as friends, as brother and sister; in this way they will be able to approach the Eucharistic table again, with the attention required by the proven ecclesial practice. "[154]

May the sacred cross be our light.

As can be seen, J. Ratzinger does not open to the affirmation that exceptions are conceivable in the "internal forum"; on the contrary, the doctrine according to which: marriage is a public reality and only the ecclesiastical courts have the competence to declare its nullity is fully reaffirmed. Pope Benedict then reiterates the only practice accepted by the Church regarding the return of the divorced and remarried to the Sacraments: true conversion and therefore the commitment to live according to the Law of God and in particular to live their relationship as friends, as brother and sister. , obviously avoiding every sin and therefore every scandal. Card. Müller, then Prefect of the Congregation for the Doctrine of the Faith in an article published in the Osservatore Romano, stated: "It is also clarified that the believers concerned must not approach Holy Communion on the basis of their judgment of conscience:" If he judges it possible, pastors and confessors (…) have a grave duty to warn him that this judgment of conscience is in open contrast with the doctrine of the Church "(n. 6). In case of doubts about the validity of a failed marriage, these must be verified by the judicial bodies competent in matrimonial matters (cf. no. 9). ... Benedict XVI reiterates "the practice of the Church, founded on Sacred Scripture (cf. Mark, 10, 2-12), of not admitting the divorced and remarried to the Sacraments" ... It is reiterated that, in case of doubts about the validity of the communion of marital life that has been interrupted, these must be carefully examined by the courts competent in matrimonial matters. …. Where it is not possible to find the nullity of the marriage, absolution and Eucharistic communion are possible if one follows the approved ecclesial practice which establishes that we live together "as friends, as brother and sister". "[155] May God who is Light arise and the darkness of error be dispersed.

Therefore the statements of Cardinal Schönborn appear clearly wrong and contrary to what the documents of the Pope and of the Congregation for the Doctrine of the Faith presented by me say.

Only after the competent ecclesiastical authority has declared the nullity of the first marriage and only after they have joined in sacramental marriage, can the divorced and remarried perform lawfully the acts proper to spouses and therefore can lawfully receive the Eucharist living as husband and wife; moreover, the only practice that the Church approves, contrary to what Card. Schönborn says, regarding the divorced and remarried, is the one just indicated by Card. Muller and which emerges already in a document dated 11.4.1973 of the Congregation for the Doctrine of Faith entitled "Letter concerning the indissolubility of marriage"[156]. The proven practice indicated in this document is the one specified on 21 March 1975 by Msgr. Hamer, in the "Littera circa partecipationem" available in J. Ochoa "Leges Ecclesiae post Codicem iuris canonici editae", Ediurcla, vol, VI, 1987, n. 4657, p. 7605, where it is stated: “This sentence [probata Ecclesiae praxis] must be understood in the context of traditional moral theology. These couples [of Catholics living in irregular marital unions] may be authorized to receive the sacraments under two conditions: that they try to live according to the requirements of Christian moral principles and that they receive the sacraments in churches where they are not known, so not to create any scandal "Cardinal Ratzinger explained all this very well in a letter sent to" The Tablet "(" The Tablet "26-10-1991, pp.1310-11)

Therefore the practice that the Church accepts is that in which the divorced and remarried can be authorized to receive the sacraments under two conditions: 1) that they try to live according to the requirements of Christian moral principles, that is, they commit themselves, in particular, to live as a brother. and sister and not to cause scandal; 2) that they receive the sacraments in churches where they are not known, so as not to create any scandal. This is the practice reaffirmed by Cardinal Mueller and Pope Benedict and supported in the documents of the Church.

The practice that Cardinal Schönborn shows he supports, whereby the divorced and remarried who are convinced in conscience of the nullity of their first marriage can live more uxorio and receive the sacraments, is radically rejected by the Church.

God intervene! May God who is Light arise and the darkness of error be dispersed. 

Appendix II The importance of terminology and strategy to pass the "paradigm shift", that is doctrinal and pastoral errors, in a "discreet" but real way.

May the sacred cross be our light.

The change of doctrine, according to the strategy of Pope Francis, must be carried out not in a clear and clear way but, I stress, in an unclear and not completely evident way; Cardinal Baldisseri already knew this since 2014 when he stated: “And in fact not so much the Synod, it will be important, but the synthesis that will be prepared, and which will be signed by the Pope as a“ Post-Synodal Exhortation ”. It is very likely that it will not be a clear and definitive text, but based on a "floating" interpretation. So that each reading it, can pull it to the side that suits them most. " [157]

E. Pentin in his "Rigging ..." offers us an important clarification on M. Tosatti's statements: "Marco Tosatti, Vaticanist for La Stampa, reports that Cardinal Baldisseri was overheard in a restaurant somewhere in Europe, explaining how the extraordinary synod was going to be manipulated in order to achieve a desired result. He said that this would involve asking that the written presentations be handed in well in advance and that all the presentations had to be read carefully. "If some presentations appear to be problematic," the cardinal reportedly said, "say that unfortunately there isn't enough time to allow everyone to speak, but nonetheless the text has been received and remains in the records and is sure to be taken into account in the final report. "[158]

Which, translated, means: Marco Tosatti, Vaticanist for La Stampa, reports that Cardinal Baldisseri was heard in a restaurant somewhere in Europe, explaining how the extraordinary synod would be manipulated to achieve the desired result. He said that this would involve requiring written submissions to be delivered well in advance and that all submissions had to be read carefully. "If some presentations seem to be problematic", the Cardinal said, "it is said that unfortunately there is not enough time for everyone to speak, but nevertheless the text has been received and remains in the records and is sure to be taken. into account in the final report. “We understand that Pentin is talking about the meeting Tosatti referred to in the article indicated above[159] and that, therefore, the Cardinal who had made those utterances was Cardinal Baldisseri, secretary of the Synod! Certain statements have an exceptional weight to understand how things went then. As indicated by Tosatti, quoting Baldisseri's words: the final document, I stress, had to be unclear and definitive, but based on a "floating" interpretation so that each reading it could pull it to the side that suits them most ... I emphasize: unclear and definitive text, based on a "floating" interpretation ...

May the sacred cross be our light.

Cardinal Brandmüller said “In short: the authors of the Instrumentum Laboris ignore the Second Vatican Council and - as mentioned - all the documents of the post-conciliar Magisterium that interpret the Council. But this means - as already mentioned - a break with the dogmatically binding tradition. In reality also with the universality of the Church. The fact that this rupture is, so to speak, carried out in a "subtle" way, that is, in a hidden and secret way, is all the more disturbing. The method practiced here, however, follows the model of "Amoris Laetitia", where the attempt to cancel the doctrine of the Church is found in the now discussed note 351. "[160] I emphasize: this break is, so to speak, implemented in a "subtle" way, that is, in a "smart" and "discreet" way ... The method practiced here, however, follows the model of "Amoris Laetitia" ...

The documents of the Bishops who follow the line of the Pope, it should be noted, also follow the strategy of the Pope in speaking ... they do not accurately reaffirm sound doctrine, they skip fundamental aspects of the Sacrament of Penance or of the Sacrament of the Eucharist or of Catholic morality ... and they come to open the doors to errors as indicated by the Pope… who obviously is careful not to condemn or intervene to clarify. In this way "discreetly", without super proclamations, the "paradigm shift" served ...

Evidently the Bishops who follow the line of this Pope must learn his strategy and his terminology… On the other hand, the Pope had already said to Msgr. Forte: “« If we speak explicitly of communion for the divorced and remarried, these do not know what a mess they make us. So let's not talk about it directly, make sure that the premises are in place, then I'll draw the conclusions ».[161]

See the document of the Maltese Bishops[162], see the document of the German Bishops with which they implemented Amoris Laetitia ... normally the change is not served with strong affirmations that are radically opposed to sound doctrine and deny it in a super evident way ... but precisely in a subtle way, not very visible, in "discreet" way ...

Note what the Pope says about himself: "Yes, I can perhaps say that I am a bit smart, I know how to move, but it is true that I am also a bit naive ...." [163] I'm a bit smart… I can move! The "paradigm shift" must be achieved by moving with the "wisdom" of which the Pope speaks here.

The "language" of the Pope to pass the "paradigm change" that is the subversion of sound doctrine is, in essence, a kind of "encrypted" language made up of actions and words, which transmits directives to those who understand it. contrary to sound doctrine. The ambiguity of this "encrypted" language should obviously protect the Pope in a certain way from the accusation of heterodoxy, of heresy.

May God who is Light arise and enlighten us better and better.

Significantly, Cardinal Burke said about the 2014 Synod: “Yes, we have been told several times that this is not the theme of the Synod, but in the end it was just that. And it was about rethinking the Church's teaching on human sexuality, with discourses on finding good elements in same-sex genital acts, finding good elements in sexual relations outside of marriage. During one of the breaks, Cardinal Caffarra [Carlo Caffarra, the late Archbishop of Bologna], who was a dear friend of mine, came to me and said: what's going on? They told me that those of us who were defending the teaching and discipline of the Church are now called enemies of the pope. And this is paradigmatic of what happened. "[164] I emphasize: we have been told several times that this is not the theme of the Synod, but in the end it was precisely that ... The "cipher" of the Pope and his followers also aims not to make people understand what really happens ...

May God who is Light arise and the darkness of error be dispersed.

What has been said about the documents of the Maltese and German Bishops can be extended to various other similar documents, think of that of the Bishops of Emilia-Romagna ...

In this regard, Msgr. Livi stated that the break with the doctrine of the Church is not manifestly supported by Amoris Laetitia but passes through it discreetly as an implicit intention of the Pope who therefore, significantly, did not respond to the "dubia" of the 4 Cardinals who asked him to to eliminate any expression that "opens the doors" to interpretations contrary to sound doctrine nor responded to the Catholic theologians and intellectuals who produced the "Correctio filialis" who presented similar requests for correction to the Pope.[165]

The "deliberate ambiguity" through which the Pope wants to pass the "paradigm shift" with his heterodoxy has therefore remained and has been confirmed, continued Livi; this deliberate ambiguity leads the Bishops to apply Amoris Laetitia in many different ways, just as Cardinal Baldisseri said.

May God who is Light arise and the darkness of error be dispersed.

In this context of deliberate ambiguity for which each Bishop applies Amoris Laetitia in his own way, the text of the Emilian Bishops is inserted with the errors to which it opens the doors.

In this text as in others it can be seen that the intentional papal ambiguity is part of the "cipher" that leads to a total misrepresentation of the sound doctrine of the Bishops who follow the Pope precisely in the "change of paradigm" ... OBVIOUSLY THE POPE DOES NOT INTERVEN TO CONDEMN SUCH ERRORS of these Bishops, AND in this CLEARLY LACKS HIS DUTY ... indeed, the Bishops who spread errors in the line of "paradigm shift" are supported and promoted by the Pope ... in fact the Archbishop of Bologna, who is the leader of the Bishops from Emilia and Romagna, after having signed the document we are talking about, he was created a Cardinal! THE ACCOUNTS RETURN ...

In this line, Msgr. Livi: "And it must not be forgotten that Francis himself, referring to the debate that took place during the Synod, recognized at the beginning of the AL that it would not be right to exclude that" there are different ways of interpreting some aspects of the doctrine or some consequences that derive from it ", which is why" in every region or country more inculturated solutions can be sought, attentive to local traditions and challenges "."[166]

Therefore Amoris Laetitia itself opens the doors to many interpretations, in fact it states: "... in the Church a unity of doctrine and practice is necessary, but this does not prevent the existence of different ways of interpreting some aspects of the doctrine or some consequences that derive from it . This will happen until the Spirit makes us reach the complete truth (cf. Jn 16,13:3), that is, when he will introduce us perfectly into the mystery of Christ and we will be able to see everything with his gaze. Furthermore, in each country or region more inculturated solutions can be sought, attentive to local traditions and challenges. In fact, "cultures are very different from each other and every general principle [...] needs to be inculturated, if it is to be observed and applied". [..] "(Amoris Laetitia n. XNUMX) ... Amoris Laetitia opens the doors to many interpretations ... and in particular those that lead to heterodoxy in the moral field ... as we are seeing and will see ...

Archbishop Livi says profound things that I share; I underline that: as we are seeing and increasingly we will see the Bishops who have published interpretations in the heterodox line of Amoris Laetitia have done precisely what the papal strategy envisaged through this exhortation, they have opened the doors as the Pope wanted because Amoris Laetitia is precisely a deliberately ambiguous document that wants to lead the Bishops to open, in a "discreet" but real way, the doors to the "paradigm change" and therefore to real errors, to real doctrinal deviations ...

Here too it seems to me that the Pope's "cipher" is shown which leads, with discretion, to the "change of paradigm" ...

Card. Kasper, without being denied, was able to affirm on Amoris Laetitia what was reported by "La Nuova Bussola Quotidiana": "" The door is open ", he said in reference to the discipline of the sacraments for the divorced and remarried, but" the Papa didn't say how to get through it. But he - Kasper said - did not repeat the negative statements of previous popes about what is not possible and not allowed. So there is room for individual bishops and individual episcopal conferences ". ...[167] Please note: there is room… the door is open… and obviously there will be no convictions for mistakes!

The Pope's “cipher” to implement the “paradigm shift” also passes through the declarations of his close collaborators which he does not correct; the Pope's "cipher" to implement the "paradigm shift" also passes through promotions of prelates who spread errors along the lines of the "paradigm shift" ...

Behind the shoulders of Kasper who issued the aforementioned declaration there is obviously the Pope ... who does not condemn the Bishops who "open the door" or the priests who "open the door" and deviate from sound doctrine because evidently he himself wants such an opening ... and for this he promotes to roles of prime importance in the Church not Cardinal Burke or other ministers of God who reaffirm the sound doctrine but others who follow the "line" of the Pope…. The open letter in which the Pope is accused of heresy states: "By publicly praising individuals who have dedicated their careers to oppose the teaching of the Church and the Catholic faith and to promote and commit crimes condemned by divine revelation and natural law, he conveys the message that the beliefs and actions of these individuals are legitimate and praiseworthy. It is remarkable that this public approval and support are not indiscriminate: he does not usually extend his praise to those Catholics who are known to be wholly faithful to the teaching of the faith, or to those who regard the behavior of the latter as an example. to follow. And it must also be noted that Pope Francis has dismissed or set aside people of faithful and Orthodox tendencies. "[168] May God who is Light arise and the darkness of error be dispersed.

Father Weinandy wrote, significantly: "Yet it seems that you censor and even deride those who interpret chapter 8 of" Amoris Laetitia "in accordance with the tradition of the Church, as if they were Pharisees who throw stones and embody a rigorism devoid of mercy . This type of slander is alien to the nature of the Petrine ministry. Unfortunately, some of her advisers seem to be engaging in such actions. This behavior gives the impression that her points of view cannot survive theological tests, and therefore must be held up by arguments "ad hominem". … Thirdly, the Catholic faithful can only be disconcerted by your nomination of certain bishops, men who not only appear open to those who have a vision opposed to the Christian faith, but even support and defend them. What scandalizes believers, and even some fellow bishops, is not only the fact that you have chosen such men to be pastors of the Church, but also that you seem to be silent in the face of what they teach and their pastoral practice. This undermines the zeal of the many men and women who have supported authentic Catholic teaching for long periods of time, often at the risk of their reputation and serenity. The result is that many of the faithful, who embody the "sensus fidelium", are losing faith in their supreme pastor. "[169]

We have already seen but even better we will see through this book some prelates who follow the "paradigm shift" and that Pope Francis promotes to realize the "cipher" used by the Pope and his followers. It is very effective to compare their documents with those of the Bishops who reaffirm sound doctrine.

In fact, the tenor of the documents written by the Bishops that reaffirm the sound doctrine is very different from the statements of the Pope and those who support the "paradigm shift": read the "Pastoral guidelines for implementing Amoris Laetitia" of the Diocese of Philadelphia made by Msgr. Chaput, in the USA,[170]; read what Bishop Aguer wrote in Argentina[171]; read what Msgr. Reig Pla in Spain[172]; read the document published by the bishops of Alberta (Canada)[173], or the one published by the bishop of Phoenix in the USA[174]; these texts want to reaffirm the sound doctrine and specify what Pope Francis and his followers hide discreetly and discreetly change ...

It does not seem strange that Msgr. Aguer, as we said above, was practically expelled from his diocese: “The archbishop of La Plata, on the stroke of 75 years of age, was immediately replaced and invited to immediately leave the diocese, in which he will no longer be able to reside. A real humiliation. Reason? He did not get along with Pope Francis. … Aguer has spent twenty years in La Plata, and he has certainly not made any gestures that deserve exile. Or maybe yes. On Saturday 25 June 2016, the archbishop of La Plata in a letter to his priests explained that Pope Francis' Amoris Laetitia cannot be interpreted as a break in the Magisterium of previous popes: divorced persons who remarry civilly cannot be admitted to the Holy Communion. The bishop attached the famous note of the Congregation for the Doctrine of the Faith of 14 September 1994 to the letter: "Letter to the bishops of the Catholic Church concerning the reception of Eucharistic communion by the divorced and remarried faithful". "[175] … May God who is Light arise and the darkness of error be dispersed.

It does not appear strange that Cardinal Muller who tried to reaffirm the sound doctrine with his letter[176] and with other positions, think of the book he wrote with other Cardinals to counter the claims of Card. Kasper (behind which the Pope was) and to reaffirm the sound doctrine, entitled: "Remaining in the Truth" of which we spoke above… it does not appear strange that Cardinal Müller was relieved of his very important post as Prefect of the Congregation for the Doctrine of the Faith at the age of 70. Andrea Tornielli, very close to Pope Francis, commented on this "uplift" with these significant words: "Furthermore, the excess of media exposure of Müller himself seems to have influenced: his personal positions are often sounded more like those of a specialist than of a dicastery head at the service of the Pope, despite repeated invitations to "speak" especially with the documents and acts of the Congregation. Interventions, those of the German cardinal, which almost always sounded like a distancing from the Pope. "[177] May God who is Light arise and the darkness of error be dispersed.

Obviously, Msgr. Melina was relieved of his important post as a professor at the John Paul II Institute given what he wrote[178] and seen that in an important article inserted in a book of the Apostolic Penitentiary[179]  and, more generally, in his teaching he too reaffirms the sound Catholic doctrine regarding the divorced and remarried ...

Note the significant statements of Msgr. Melina and others with him: “Students can confirm the respect and fidelity of professors to the Magisterium of the Church and to that of the reigning Pontiff, to whom we renew filial respect and cordial obedience, as Successor of Peter. The fault of which Moia accuses us is that of "minimizing the extent of the change desired by Pope Francis". Having weighed the vagueness of this expression, we would like to underline that the argument already belongs to the natural debate in the theological and pastoral sphere, in which the hermeneutic of renewal in continuity with Tradition is a criterion, up to now, never condemned and never retracted by the Magisterium. "[180] May God who is Light arise and the darkness of error be dispersed.

Dear Msgr. Melina annoys you precisely because she reaffirms the sound traditional doctrine ... and not simply annoys the superiors of the Institute… she annoys the Pope and those who are spreading doctrinal deviations with him… And in the same article L. Moia in the name of the Pope and of the Bishops who follow him in the "paradigm shift" (which we will see better throughout this book), says it quite clearly, accusing Melina of: "... an operation aimed at" minimizing the extent of the turning point desired by Pope Francis "on the theme of the family which I gave a succinct account of last July 30th and which in the letter is denied with some vehemence. I remember, for the benefit of the readers, that that "turning point" was not the extravagant choice of a moment or a solitary decision, but the fruit of a long synodal season which, between 2014 and 2016, involved the people of God ... "[181] I recommend reading Moia's article to understand what the Pope and his supporters think. Obviously Moia does not say that the Synods in question have been cleverly "manipulated" ...

Whoever does not accept the "new paradigm" and reaffirms the sound doctrine is obviously put aside ... this way of acting is part of the Pope's "cipher" which makes it clear even through such purges what he is doing.

In the end, however, let us remember, those who have strayed from Tradition and from Christ will be defeated ... the Church belongs to Christ-Truth, not to the deviations and errors of certain Pastors and certain journalists who support them ... The history of the Church is very clear about it ... of "piloted" or manipulated Synods that affirm oddities if several are known ... of Popes who have erred, several are known ... but in the end it is not errors and their advocates that win, in the end Christ wins and Truth with the Bible and Holy Tradition! In the end, errors are condemned and the wanderers, who previously appeared to be victors, are referred to as the real losers.

May God who is Light arise and the darkness of error be dispersed.

What we have said for Msgr. Melina is also substantially valid for p. Noriega Bastos, Granados says of him: “Finally, Father Noriega will finish his mandate as superior general within five months, of which Archbishop Paglia and Monsignor Sequeri are already aware. If the problem is incompatibility, and his work is appreciated instead, why don't they guarantee him a measure foreseen by the regulations of the curia, that is, a leave of six months, thus eliminating the problem? If it has not been done, what other explanations remain apart from the hypothesis that it is an excuse to be able to remove the professorship dedicated to love and marriage, and get rid of the person who is responsible for the publications of the Institute? Is it perhaps because Noriega appreciates Humanae vitae and Veritatis splendor? ».[182] The same had been said by Msgr. Granados regarding Msgr. Melina: "Could it be the fact that Melina ... remained faithful to Humanae vitae and Veritatis splendor, and that the chair was eliminated in order to eliminate Melina?"[183] … Well yes! Melina and Noriega Bastos give a lot of annoyance to those who want to implement the "paradigm shift" ...

Melina and Noriega Bastos gave a lot of annoyance to those who wanted to "manipulate" the Synods ... so they were not invited[184] … Let dr. Moia ... and maybe let him read this book and while you're at it, let him read all the articles and books that talk about manipulations in the two Synods on the Family ... maybe he stops repeating the mistakes he spreads ...

Granados continues: “Now there are rumors that Professor Maurizio Chiodi will come to teach, who opens up to the lawfulness of contraception and admits homosexual acts as“ possible ”in certain situations. If new professors of the same line are hired without following the normal procedures, appealing to an "urgency" for which no reason is given, a strong tension will be created within the Institute. With the powers that the Grand Chancellor now has and the intentions he reveals by renouncing Melina and Noriega, it is only a matter of time for the faculty to be replaced with another, foreign to the vision of St. John Paul II. For the great Polish Pope, the fidelity of the Church to the flesh of Christ was always at the center, which sums up in itself the plan of the Creator and therefore can heal man's wounds and weaknesses "."[185] And yes! Granados is absolutely right… and in fact, with the new “course” of the John Paul II Institute, prof. Nails ...[186]

We will talk about Professor Chiodi and his transfer to the John Paul II Institute later when we see how this "paradigm shift" triggered by Pope Francis is trying to subvert sound doctrine also with regard to contraception and practiced homosexuality. Professor Chiodi is one of the "icebreakers" of the "paradigm shift" that is, he is the vanguard of subversion in the moral field ... so he is obviously promoted!

THE ACCOUNTS ARE BACK !!

I conclude by noting what L. Moia says in this interview in which he speaks of the novelty brought by Pope Francis: “From the doctrinal point of view, as mentioned, there is nothing new. The great turning point is that, as mentioned, of pastoral hospitality. A different look at reality - and above all - at the fragility of people, of all people, which puts mercy first and doctrine in the background, first humanity and then the law, the norm, the code. "[187] The statements of L. Moia are deeply wrong:

1) the Pope, as I show in this book and as his collaborators (Parolin and Cupich) say, is implementing a "paradigm shift" which is much more than a change in doctrine, it is a radical subversion of sound doctrine, unfortunately; Card. Kasper, without being contradicted by anyone after this externalization, as far as I know, was able to significantly affirm a few days after the presentation of Amoris Laetitia: "In a few days (March 19) a document of about two hundred pages will be released in which Pope Francis will definitively express himself on the issues of the family addressed during the last synod and in particular on the participation of the divorced and remarried faithful in the active life of the Catholic community. This will be the first step in a reform that will make the Church turn the page after 1700 years "[188] … A reform that will make the Church turn the page after 1700 years, more precisely the action of Pope Francis is the betrayal of 2000 years of sound Christian doctrine;

2) the fact of putting mercy in the foreground and in the background doctrine, first humanity and then the law, the norm, the code ... is a betrayal of mercy itself and of man ... because God is Law, as explains s. Thomas (cf. I-II q. 93 a.4 in c.), And true mercy is fulfilled in true and holy doctrine and not outside it, in this line there is no pastoral care outside sound doctrine. In fact: in Catholic theology, pastoral action is the set of practical means necessary to carry out and implement the teachings of Christ and the Church in the world: therefore pastoral care is based on teachings, on doctrine; pastoral theology is that part of sacred science which regulates duties, indicates methods, exposes the legislation of the Church, for the fulfillment of the priestly office ...[189]
Pastoral care, in this sense, as a set of practical means necessary to carry out and implement the teachings of Christ and of the Church in the world must be guided precisely by the teachings of Christ, by the Truth, and in particular by Holy Scripture, by St. Tradition and from the s. Magisterium therefore from sound doctrine, otherwise it is not pastoral care but betrayal of Christ, who is the true Shepherd… Pastoral care is in reality the action of Christ the Shepherd that is carried out through the Church. The action of Christ the Shepherd is guided by Truth, by Wisdom, by sound doctrine.
Pastoral care detached from sound doctrine and from the Truth is no longer pastoral, it is a betrayal of Christ and of souls; it is betrayal of Christ the Shepherd because it takes place in his Name but against his Will, it is betrayal of the "sheep" because he hands them over to the "wolf", to sin and damnation instead of guiding them on the way of salvation. … And this unfortunately, as we will see in this book, is happening in these times… because of this Pontiff and journalists like Moia… and I stress: unfortunately!

The statements of L. Moia fall within the "cipher" of the Pope and his followers who carry out in a "discreet" way, through clear errors and distortions of theology and through various other strategies, the "change of paradigm".

I conclude by noting that, according to the expert Sandro Magister Msgr. Forte was "ostracized" by Pope Bergoglio's group of close advisers for revealing what we saw above[190] , in fact Magister says: “Mal took it upon him. That learned archbishop who until then had been one of Pope Francis' favorites and was on the way to a dazzling crowning of his career, fell from that day in disgrace. The pope lowered a cross over him. He never called him closer to him, he no longer entrusted him with any role of trust, either as a counselor or as an executor, he canceled him as his theologian of reference, he was careful not to promote him as prefect of the congregation for the doctrine of the faith, or to president of the Italian Episcopal Conference, much less, he is Neapolitan by birth, archbishop of Naples and cardinal. "[191] … It seems therefore that those who allow to unmask the strategy they are using to carry out the “paradigm shift” are severely punished… and it also seems that Msgr. Forte has learned his lesson… in fact about the Synods on the family, as St. Magister explains[192], in a recent reply to Galli della Loggia in Corriere della Sera, the Archbishop of Chieti took great care not to repeat the significant anecdote that unmasks the Pope, and affirmed that the decisions of the Synods were taken collegially avoiding to highlight all the contrast that was mounted in such Synods against the papal line and of which we have spoken in this chapter, in the preceding pages.

May God who is Light arise and the darkness of error be dispersed.

May the glorious Mother of God intercede for us, who annihilates heretical doctrines, crushes the power of error and unmasks the snare of idols (cf. Hymn Akathistos, vv. 111-112; ed. GG Meersseman, Der Hymnos Akathistos im Abendland, vol. I, Universitatsverlag, Freiburg Schw. 1958, p. 114), and which since ancient times has been "invoked by the Christian people in" defense "of the faith".[193]

Footnotes 

[1]Matzuzzi “The host for cohabitants? The church has opened a small door "Il Foglio 9.11.2014 https://www.ilfoglio.it/articoli/2014/11/09/news/lostia-ai-conviventi-la-chiesa-ha- Aperto-una-porticina- 78251 /

[2]John Paul II "Familiaris Consortio" 22.11.1992, www.vatican.va, http://w2.vatican.va/content/john-paul-ii/it/apost_exhortations/documents/hf_jp-ii_exh_19811122_familiaris-consortio.html

[3]The book can be found on Amazon at this address in the e-book version https://www.amazon.it/cambio-paradigma-Papa-Francesco-quinquennale/dp/1983221317/ref=tmm_pap_swatch_0?_encoding=UTF8&qid=&sr=

[4]Angelus, Sunday 17 March 2013, www.vatican.va, http://w2.vatican.va/content/francesco/it/angelus/2013/documents/papa-francesco_angelus_20130317.html

[5]Congregation for the Doctrine of the Faith "Letter to the Bishops of the Catholic Church concerning the reception of Eucharistic communion by the divorced and remarried faithful" 14.9.1994, www.vatican.va, (http://www.vatican.va/roman_curia/congregations /cfaith/documents/rc_con_cfaith_doc_14091994_rec-holy-comm-by-divorced_it.html

[6]Congregation for the Doctrine of the Faith: “Letter to the Bishops of the Catholic Church regarding the reception of Eucharistic communion by the divorced and remarried faithful” 14.9.1994 n. 4-6, www.vatican.va, http://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_con_cfaith_doc_14091994_rec-holy-comm-by-divorced_it.html

[7]Pope's Press Conference on the return flight from Brazil, 28 July 2013, www.vatican.va, http://w2.vatican.va/content/francesco/it/speeches/2013/july/documents/papa-francesco_20130728_gmg-conference -print.html

[8]El Cronista, “Francisco llamó to una divorciada to tell her que puede comulgar” El Cronista, 22.4.2014 https://www.cronista.com/informaciongral/Francisco-llamo-a-una-divorciada-para-decirle-que-puede -comulgar-20140422-0117.html

[9]"Phone calls from the Pope, do not draw conclusions on Church teaching", Avvenire, 24 April 2014 https://www.avvenire.it/chiesa/pagine/papa-divorziati-eucaristia-lombardi

[10]Iacopo Scaramuzzi, "Germany: the diocese of Friborg" experiences "the opening to divorcees." Jesus, b. 11, November 2013 http://www.stpauls.it/jesus/1311je/mondo_fede.htm

[11]His Excellency Mons. Gerhard Ludwig Müller "Indissolubility of marriage and the debate on the divorced and remarried and the sacraments", L'Osservatore Romano, ed. daily, Year CLIII, n. 243, Merc. 23.10.2013, www.vatican.va, http://www.vatican.va/roman_curia/congregations/cfaith/muller/rc_con_cfaith_20131023_divorziati-risposati-sacramenti_it.html)

[12]Ureta, José Antonio. Pope Francis' "paradigm shift": Continuity or rupture in the Church's mission?: Five-year balance sheet of his pontificate (Italian Edition) (positions in Kindle 4418-4421). Kindle Edition 2018.

[13]A. Tornielli "Maradiaga in Müller:" You should be more flexible "" www.lastampa.it 21.1.2014, https://www.lastampa.it/vatican-insider/it/2014/01/21/news/maradiaga- a-muller-you-should-be-more-flexible-1.35937516

[14]Francesco Antonio Grana "Vatican, letter to the German bishops:" No communion for the divorced and remarried "" il Fatto Quotidiano, 12-11-2013 https://www.ilfattoquotidiano.it/2013/11/12/vaticano-lettera-ai- German-bishops-no-communion-for-the-divorced-remarried / 774688 /

[15]Ureta, José Antonio. Pope Francis' "paradigm shift": Continuity or rupture in the mission of the Church?: Five-year balance sheet of his pontificate (Italian Edition) (positions in the Kindle 1786-1800. Edition of the Kindle 2018.

[16]Sandro Magister "Kasper changes the paradigm, Bergoglio applauds" March 1, 2014, www.chiesa.espressonline.it, http://chiesa.espresso.repubblica.it/ Articolo/1350729.html

[17]S. Magister "Kasper changes the paradigm, Bergoglio applauds" March 1, 2014, www.chiesa.espressonline.it, http://chiesa.espresso.repubblica.it/ Articolo/1350729.html

[18]S. Magister "Kasper changes the paradigm, Bergoglio applauds" March 1, 2014, www.chiesa.espressonline.it, http://chiesa.espresso.repubblica.it/ Articolo/1350729.html

[19]Pope Francis, Words of Pope Francis after the recitation of the Third Hour Friday, 21 February 2014, www.vatican.va, http://w2.vatican.va/content/francesco/it/speeches/2014/february/documents/ pope-francis_20140221_concistory-third-hour.html

[20]Congregation for the Doctrine of the Faith "On the Pastoral Care of the Divorced and Remarried", LEV, Vatican City 1998

[21]See www.familiam.org, http://www.familiam.org/pcpf/allegati/8558/Prolusione_De_Paolis.pdf, consultation of 24.5.2021; see also in “Ius Communionis” 2, 2014, pp. 203-248

[22]A. Manzo “Interview with Cardinal Kasper:« They want war at the Synod, the Pope is the target »” Il Mattino, 18.9.2014 https://www.ilmattino.it/primopiano/cronaca/cardinale_kasper_intervista_mattino-595778.html

[23]A. Tornielli, "The manifesto of the five cardinals and Kasper's response." Vatican Insider 18-9-2014 https://www.lastampa.it/2014/09/18/vaticaninsider/il-manifesto-dei-cinque-cardinali-e-la-risposta-di-kasper-TVgfXHxC6ctfTr3RshtMnI/pagina.html

[24]Interview with Antonio Manzo, published in "Il Mattino" of 18.9.2014 with the title: "Interview with Cardinal Kasper:" They want war at the Synod, the Pope is the target "" and reported by the Seismograph of the same day http: / /ilsismografo.blogspot.com/2014/09/vaticano-il-cardinale-kasper-si-attacca.html)

[25]"Divorced and" Kasper theorem ": when the going gets tough the Dominicans start playing ...", il Timone 22-7-2014 http://www.iltimone.org/news-timone/divorziati-e-teorema-kasper -when-the-game-is-done /

[26]Matthew Boudway and Grant Gallicho "An Interview with Cardinal Walter Kasper." Commonweal Magazine, May 7, 2014

https://www.commonwealmagazine.org/interview-cardinal-walter-kasper

[27]John Paul II "Address to priests participating in a study seminar on" Responsible procreation ", Saturday, September 17, 1983, www.vatican.va, http://w2.vatican.va/content/john-paul-ii/ it / speeches / 1983 / september / documents / hf_jp-ii_spe_19830917_procreation-responsible.html

[28]See Prolusion of His Eminence Cardinal Velasio De Paolis, President Emeritus of the Prefecture for Economic Affairs of the Holy See on the theme: «The divorced and remarried and the Sacraments of the Eucharist and Penance. »March 27, 2014, 5.6 www.familiam.org, http://www.familiam.org/pcpf/allegati/8558/Prolusione_De_Paolis.pdf, consultation of 24.5.2021; see also in “Ius Communionis” 2, 2014, pp. 203-248

[29]Westen "Exclusive: Cardinal Burke says 'manipulation' at Synod was driven by agenda to undermine teachings on marriage" Lifesite news, 24.3.2015 https://www.lifesitenews.com/news/in-exclusive-interview-cardinal-burke- says-manipulation-at-the-synod-was-ag; Edward Pentin, “The Rigging of a Vatican Synod? An Investigation into Alleged Manipulation at the Extraordinary Synod on the Family ", Ignatius Press San Francisco 2015, Introduction

[30]M. Respinti "Those maneuvers to manipulate the work of the Synod" La Nuova Bussola Quotidiana, 9-10-2015 http://www.lanuovabq.it/it/quelle-manovre-per-manipolarei-lavori-del-sinodo

[31]M. Respinti "Those maneuvers to manipulate the work of the Synod" La Nuova Bussola Quotidiana, 9-10-2015 http://www.lanuovabq.it/it/quelle-manovre-per-manipolarei-lavori-del-sinodo

[32]Ureta, José Antonio. Pope Francis' "paradigm shift": Continuity or rupture in the mission of the Church?: Five-year balance sheet of his pontificate (Italian Edition) (positions in Kindle 1808-1813). Kindle Edition.

[33]Marco Tosatti, "Synod: how I handle it ...", La Stampa, The blog of La Stampa, 21 September 2014
https://www.lastampa.it/blogs/2014/09/21/news/sinodo-come-lo-manovro-1.37276215  attualmente, 24.5.2021, l’articolo è scomparso dal sito ma si può trovare qui  https://anticattocomunismo.wordpress.com/2014/09/20/sinodo-come-lo-manovro/

[34]Marco Tosatti "Synod: outcome expected for one year", La Stampa, I blog di La Stampa, 27 October 2015
https://www.lastampa.it/blogs/2015/10/27/news/sinodo-esito-previsto-da-un-anno-1.37276436/amp/ consultazione del 24.5.2021

[35]Marco Tosatti, "Synod: how I handle it ...", La Stampa, The blog of La Stampa, 21 September 2014
https://www.lastampa.it/blogs/2014/09/21/news/sinodo-come-lo-manovro-1.37276215 attualmente, 24.5.2021 è scomparso dal sito ma si può trovare qui  https://anticattocomunismo.wordpress.com/2014/09/20/sinodo-come-lo-manovro/

[36]E. Pentin “The Rigging of a Vatican Synod?”, Ignatius Press, 2015, chap. 5 September 2014

[37]Marco Tosatti "A magisterium of ambiguity?" La Stampa, The blog of La Stampa, 9 May 2016 https://www.lastampa.it/blogs/2016/05/09/news/un-magistero-dell-ambiguita-1.37276546/amp/ consultation of 24.5.2021

[38]Marco Tosatti: “Talkative prelates, free-wheeling conversations. A few more indiscretions on the two Synods of the Family ", Stilum Curiae, 9 February 2017,

[39]Ureta, José Antonio. Pope Francis' "paradigm shift": Continuity or rupture in the Church's mission?: Five-year balance sheet of his pontificate (Italian Edition) (positions in Kindle 270-273

[40]S. Magister “The true story of this synod. Director, performers, helpers ", 17-10-2014, www.chiesa.espressonline.it, http://chiesa.espresso.repubblica.it/ Articolo/1350897.html

[41]Ureta, José Antonio. Pope Francis' "paradigm shift": Continuity or rupture in the Church's mission?: Five-year balance sheet of his pontificate (Italian Edition). (location of Kindle 1808 ff) Kindle edition 2018

[42]Synod14 - 11th General Congregation: "Relatio post disceptationem" by the General Relator, Card. Péter Erdő, 13.10.2014, www.vatican.va, https://press.vatican.va/content/salastampa/it/bollettino/pubblico/ 2014/10/13/0751 / 03037.html

[43]My translation by Christa Pongratz-Lippitt, “Cardinal Marx: Pope Francis has pushed open the doors of the church”, National Catholic Reporter 28-10-2014 https://www.ncronline.org/blogs/ncr-today/cardinal- marx-pope-francis-has-pushed-open-doors-church

[44]"Bp. Athanasius Schneider on the Synod, "manipulation", and the "neo-pagan" and heterodox midterm relatio
- Midterm relatio a stain on the honor of the Apostolic See ", Rorate Coeli, 4/5. 11. 2014 https://rorate-caeli.blogspot.com/2014/11/bp-athanasius-schneider-on-synod.html

[45]"Mons. Schneider on the Synod ", Church and post council, 7-11-2014 http://chiesaepostconcilio.blogspot.com/2014/11/mons-schneider-sul-sinodo.html

[46]"Mons. Schneider on the Synod ", Church and post council, 7-11-2014 http://chiesaepostconcilio.blogspot.com/2014/11/mons-schneider-sul-sinodo.html

[47]"Mons. Schneider on the Synod ", Church and post council, 7-11-2014 http://chiesaepostconcilio.blogspot.com/2014/11/mons-schneider-sul-sinodo.html

[48]C. Woodden "Cardinal Kasper asks for prayers for synod, saying 'a battle is going on'" Catholic Herald, 23.3.2015 https://catholicherald.co.uk/news/2015/03/23/cardinal-kasper-asks -for-prayers-for-synod-saying-a-battle-is-going-on /; https://www.catholicculture.org/news/headlines/index.cfm?storyid=24415

[49]Elisabetta Piqué, "El sínodo sobre la familia:" Los divorciados vueltos a casar parecen excomulgados "", La Nacion, 7 de diciembre de 2014 https://www.lanacion.com.ar/el-mundo/el-sinodo-sobre -la-familia-los-divorciados-vueltos-a-casar-parecen-excomulgados-nid1750245

[50]“Filial plea to Pope Francis on the future of the family” https://www.supplicafiliale.org/firstcampaign; https://www.atfp.it/rivista-tfp/2015/233-marzo-2015/1056-supplica-filiale-a-papa-francesco-sul-futuro-della-famiglia

[51]See Ureta, José Antonio. Pope Francis' "paradigm shift": Continuity or rupture in the Church's mission?: Five-year balance sheet of his pontificate (Italian Edition) (positions in Kindle 1863-1866). Kindle Edition 2018.

[52]See C. Geyer and H. Hintermaier "Das Christentum hechelt nicht nach Applaus" Frankfurter Allgemeine Zeitung October 28, 2017 https://www.faz.net/aktuell/feuilleton/debatten/kardinal-walter-brandmueller-ueber-den-streit -um-amoris-Laetitia-15266671.html

[53]M. Tosatti, “Family, gay etc. A vademecum ", La Stampa, I blog della Stampa, 20 May 2015 https://www.lastampa.it/blogs/2015/05/20/news/famiglia-gay-ecc-un-vademecum-1.37276358/amp/ consultation of 24.5.2021

[54]in AA.VV. “Marriage and family. Pastoral perspectives of eleven cardinals. ", Ed. Cantagalli, Siena 2015 p. 80

[55]Il Timone "The Church must recognize the value of gay love". Voilà the agenda of the «shadow» Synod Il Timone, News 27 May 2015 http://www.iltimone.org/news-timone/la-chiesa-deve-riconoscere-il-valore-dellamore-gay/

[56]"The Church must recognize the value of gay love". Voilà the agenda of the «shadow» Synod Il Timone, News 27 May 2015 http://www.iltimone.org/news-timone/la-chiesa-deve-riconoscere-il-valore-dellamore-gay/

[57]Ureta, José Antonio. The "paradigm shift" of Pope Francis: Continuity or rupture in the mission of the Church?: Five-year balance sheet of his pontificate (Italian Edition) (positions in the Kindle 1891-1907) Edition of the Kindle 2018; Synod of Bishops, XIV Ordinary General Assembly "The vocation and mission of the family in the Church and in the contemporary world", Instrumentum Laboris, www.vatican.va, http://www.vatican.va/roman_curia/synod/documents/rc_synod_doc_20150623_instrumentum -xiv-assembly_it.html # Penitential_way)

[58]Emanuela Vinai “Card. Kasper: «Communion for the divorced. I hope there is a majority in favor "", Toscana Oggi, 19-10-2015 https://www.toscanaoggi.it/Vita-Chiesa/Card.-Kasper-Comunione-ai-divorziati.-Spero-che-a -please-there-be-a-majority

[59]R. Douthat "Cardinal Burke: 'I'm Called the Enemy of the Pope, Which I Am Not'" New York Times 29.11.2019/2019/11 https://www.nytimes.com/09/2/9/opinion/cardinal- burke-douthat.html? fbclid = IwAR7OPUrg_5 – EiKwti4-or7gdULbsE1Znd5XZ2qeOhzgLQ4QuLWDJDA11.11.2019DTXNUMX, Italian translation by Annarosa Rossetto “Card. Burke: "I know I have to be accountable to our Lord and I wish I could tell him that even if I made mistakes, I tried to defend him, to serve him." www.sabinopaciolla.com, XNUMX, https://www.sabinopaciolla.com/card-burke-so-che-devo-rendere-conto-a-nostro-signore-e-vorrei-potergli-dire-che- even if I had made mistakes, I had tried to defend him by serving him /

[60]Ureta, José Antonio. Pope Francis' "paradigm shift": Continuity or rupture in the mission of the Church?: Five-year balance sheet of his pontificate (Italian Edition) (positions in Kindle 1910-1917). Kindle Edition.

[61]St. Magister "Thirteen Cardinals have written to the Pope. Here is the letter." , www.chiesa.espressonline.it, 12-10-2015 http://chiesa.espresso.repubblica.it/ Articolo/1351154.html

[62]St. Magister "Thirteen cardinals have written to the Pope. Here is the letter." , www.chiesa.espressonline.it, 12-10-2015 http://chiesa.espresso.repubblica.it/ Articolo/1351154.html

[63]Ureta, José Antonio. Pope Francis' "paradigm shift": Continuity or rupture in the mission of the Church?: Five-year balance sheet of his pontificate (Italian Edition) (positions in the Kindle 1920-1921). Kindle Edition 2018

[64]Ureta, José Antonio. Pope Francis' "paradigm shift": Continuity or rupture in the mission of the Church?: Five-year balance sheet of his pontificate (Italian Edition) (positions in the Kindle 1921-1926). Kindle Edition 2018

[65]Ureta, José Antonio. Pope Francis' "paradigm shift": Continuity or rupture in the mission of the Church?: Five-year balance sheet of his pontificate (Italian Edition) (positions in Kindle 1931-1936). Kindle Edition 2018.

[66]E. Pentin: "Cardinal Burke: Final Report Lacks Clarity on Indissolubility of Marriage", National Catholic Register, 26-10-2015, http://www.ncregister.com/blog/edward-pentin/cardinal-burke-final- report-lacks-clarity-on-indissolubility-of-marriage

[67]A. Schneider "Rorate Exclusive: Bishop Athanasius Schneider reaction to Synod Door to communion for divorced & remarried officially kicked open." Rorate Coeli 2-11-2015 https://rorate-caeli.blogspot.com/2015/11/rorate-exclusive-bishop-athanasius.html

[68]A. Schneider "In the Final Report of the Synod, a 'back door' for access to a neo-Mosaic practice" Church and post-council, 4-11-2015 http://chiesaepostconcilio.blogspot.com/2015/11 / in-final-relation-of-synode-a_4.html

[69]"Synod, Msgr. Forte: “Vatican II breathed atmosphere. Communion for divorced and remarried but with discernment "", Radio InBlu, 26 October 2015 https://www.radioinblu.it/2015/10/27/sinodo-mons-forte-respirato-clima-vaticano-ii-si-comunione -a-divorced-remarried-but-with-discernment /

[70]S. Sartini "Ostia for divorced if repentant And gays are not family" Il Giornale 26.10.2015 http://www.ilgiornale.it/news/politica/ostia-ai-divorziati-se-pentiti-ei-gay-non -I am-family-1186816.html

[71]Tommaso BediniCrescimanni, "Kasper praises Brother Paoli and the diocese.", Il Tirreno, Lucca, 16.3.2016 https://iltirreno.gelocal.it/lucca/cronaca/2016/03/16/news/kasper-elogia-fratel- paoli-and-the-diocese-1.13136909

[72]Ureta, José Antonio. Pope Francis' "paradigm shift": Continuity or rupture in the mission of the Church?: Five-year balance sheet of his pontificate (Italian Edition) (positions in the Kindle 1963-1973). Kindle Edition 2018

[73]See S. Magister: “Outside Müller, inside Schönborn. The Pope has changed teacher of doctrine. " , www.chiesa.espressonline.it, 30-5-2016 http://chiesa.espresso.repubblica.it/ Articolo/1351305.html

[74]Ureta, José Antonio. Pope Francis' "paradigm shift": Continuity or rupture in the Church's mission?: Five-year balance sheet of his pontificate (Italian Edition) (positions in Kindle 1983-1986) Edition of Kindle 2018

[75]Card. Burke "'Amoris Laetitia' and the Constant Teaching and Practice of the Church" National Catholic Register 12.4.2016 https://www.ncregister.com/news/amoris-Laetitia-and-the-constant-teaching-and- practice-of-the-church)

[76]B. Volpe “Mons. Livi: Amoris Laetitia… is a clever one "Cronicasdepapafrancisco 17.5.2016 https://cronicasdepapafrancisco.com/2016/05/17/mons-livi-lamoris-laetitia-e-una-furbata/comment-page-1/

[77]Marco Ferraresi, "Caffarra:" With the signature Mattarella has redefined marriage "" "La Nuova Bussola Quotidiana" of 25 May 2016, http://www.lanuovabq.it/it/caffarra-con-la-firma-mattarella- has-redefined-marriage # .V0Wgrp9tG2o.twitter

[78]A. Schneider “Bishop Athanasius Schneider Replies to The Remnant's Open Letter on Amoris Laetitia” Remnant Newspaper 2.6.2016 http://remnantnewspaper.com/web/index.php/articles/item/2558-bishop-athanasius-schneider-replies- to-the-remnant-s-open-letter-on-amoris-laetitia

[79]Ureta, José Antonio. Pope Francis' "paradigm shift": Continuity or rupture in the mission of the Church?: Five-year balance sheet of his pontificate (Italian Edition) (positions in the Kindle 4570-4578). Kindle Edition 2018

[80]Ureta, José Antonio. Pope Francis' "paradigm shift": Continuity or rupture in the mission of the Church?: Five-year balance sheet of his pontificate (Italian Edition) (positions in the Kindle 1986-1988). Kindle Edition 2018

[81]Anian Christoph Wimmer “Full text: Interview with Robert Spaemann on Amoris Laetitia” Catholic News Agency 29.4.2016 http://www.catholicnewsagency.com/news/full-text-interview-with-robert-spaemann-on-amoris-laetitia -10088 /

[82]See Anian Christoph Wimmer “Full text: Interview with Robert Spaemann on Amoris Laetitia” Catholic News Agency 29.4.2016 http://www.catholicnewsagency.com/news/full-text-interview-with-robert-spaemann-on-amoris -laetitia-10088 /)

[83]Luiz Sérgio Solimeo "Because of Its Grave Errors 'Amoris Laetitia' Should Be Rejected" Tradition, Family and Property

May 4, 2016 http://www.tfp.org/tfp-home/catholic-perspective/because-of-its-grave-errors-amoris-laetitia-should-be-rejected.html

[84]Matthew McCusker "Key doctrinal errors and ambiguities of Amoris Laetitia" Voice of the Family 7.5.2016 http://voiceofthefamily.com/key-doctrinal-errors-and-ambiguities-of-amoris-laetitia/

[85]Ureta, José Antonio. Pope Francis' "paradigm shift": Continuity or rupture in the Church's mission?: Five-year balance sheet of his pontificate (Italian Edition) (positions in Kindle 1972-1977). Edition of the Kindle 2018, in the text a passage is quoted from: Vatican Stanze "Amoris Laetitia, Cardinal Kasper speaks." 2.4.2018 http://stanzevaticane.tgcom24.it/2018/04/02/amoris-laetitia-parla-il-cardinale-kasper/

[86]C. Caffarra, "Dubia, the 4 cardinals:" Holiness, receive us "But only silence from the Pope", La Nuova Bussola Quotidiana, 20-6-2017 http://www.lanuovabq.it/it/dubia-i- 4-cardinals-may-holiness-receive-us-but-from-the-pope-only-silence

[87]Cascioli "Müller:" Never said of exceptions on communion for the remarried "" in La Nuova Bussola Quotidiana of 9.11.2017, http://www.lanuovabq.it/it/mueller-mai-detto-di-eccezioni-sulla-comunione -ai-remarried

[88]G. Rusconi, “Amoris Laetitia. Interview with Cardinal Baldisseri. ", Rosso Porpora April 14, 2016 https://www.rossoporpora.org/rubriche/interviste-a-cardinali/583-amoris-laetitia-intervista-al-card-lorenzo-baldisseri.html

[89]Ureta, José Antonio. Pope Francis' "paradigm shift": Continuity or rupture in the mission of the Church?: Five-year balance sheet of his pontificate (Italian Edition) (positions in Kindle 2007-2012). Kindle Edition.

[90]"The apostolic exhortation Amoris laetitia: a theological criticism.", Corrispondenza Romana, 17 August 2016 https://www.corrispondenzaromana.it/lesortazione-apostolica-amoris-laetitia-una-critica-teologica/

[91]"Declaration of fidelity to the Church's immutable teaching on marriage and its uninterrupted discipline." http://www.supplicafiliale.org/ currently visible on this site: https://lucediverit.wordpress.com/2020/04/07/dichiarazione-di-fedelta-allinsearning-immutabile-della-chiesa-sul-matrimonio- and-to-its-uninterrupted-discipline /

[92]St. Magister "L'Osservatore" says what "Amoris laetitia" says. But then he gets slammed ", www.chiesa.espressonline.it, 2.8.2016 http://chiesa.espresso.repubblica.it/ Articolo/1351349.html

[93]"Charter of the s. Father Francisco a los obispos de la region pastoral de Buenos Aires en respuesta to the document "Criterios basicos para la aplicacion del capitulo VIII de la Amoris Laetitia" 5.9.2016, www.vatican.va, http://w2.vatican.va/ content / francis / es / letters / 2016 / documents / pope-francis_20160905_regione-pastorale-buenos-aires.html

[94]Mons. Livi "The Pope's intentions do not change doctrine" La Nuova Bussola Quotidiana 18-12-2017 http://www.lanuovabq.it/it/le-intenzioni-del-papa-non-cambiano-la-dottrina

[95]"" These do not know what mess they make us. " Forte's background on the Synodal works "Il Timone News 4 May 2016 http://www.iltimone.org/news-timone/questi-non-sai-che-casino-ci-combinano-il-retrosce/

[96]La Fede Quotidiana "An Austrian bishop:" Communion for the divorced and remarried is an irreversible practice ", La Fede Quotidiana 11-1-2017 http://www.lafedequotidiana.it/un-vescovo-austriaco-la-comunione-ai- divorced-remarried-irreversible-practice /

[97]St. Magister "Francesco and Antonio, a couple in excellent Company", www.chiesa.espressonline.it 12.4.2016 http://chiesa.espresso.repubblica.it/ Articolo/1351273.html

[98]Lorenzo Bertocchi "Kasper: Divorced and remarried, the Pope has opened the door", La Nuova Bussola Quotidiana 26-04-2016 http://lanuovabq.it/it/kasper-divorziati-risposati-il-papa-ha- Aperto-la -port # .Vzcm7XRyzqA

[99]See F. Coccopalmerio, “The eighth chapter of the post-synodal exhortation Amoris laetitia.”, Vatican City 2017 p. 21.

[100]Luciano Moia “Written by Cardinal Coccopalmerio. "Amoris Laetitia, respected doctrine" ", Avvenire, 14-2-2017 https://www.avvenire.it/chiesa/pagine/amoris-laetitia-dottrina-rispuita-coccopalmerio

[101]Iacopo Iadarola "L'Amoris laetitia in the centenary of Communion for the remarried", La Stampa, Vatican Insider, 09 April 2017 https://www.academia.edu/34467610/L_Amoris_laetitia_nel_centenario_della_Comunione_data_ai_8risposati_La_Stile_Stile_Risposati_2017_Stile_Vac

[102]Bulletin of the Holy See Press Office of 18.12.2018, www.vatican.va, https://press.vatican.va/content/salastampa/it/bollettino/pubblico/2018/12/18/0949/02060.html# to

[103]C. Caffarra, "Dubia, the 4 cardinals:" Holiness, receive us "But only silence from the Pope", La Nuova Bussola Quotidiana, 20-6-2017 http://www.lanuovabq.it/it/dubia-i- 4-cardinals-may-holiness-receive-us-but-from-the-pope-only-silence

[104]A. Tornielli "Amoris laetitia, L'Osservatore publishes the Maltese guidelines." Vatican Insider of 14/01/2017 https://www.lastampa.it/2017/01/14/vaticaninsider/amoris-laetitia-l Osservatore-pubblica-le-linee-guida-maltesi-jLki2r55pShr97d1iL80qL/pagina.html

[105]Charles Jude Scicluna and Mario Grech “Application criteria of“ Amoris laetitia ”, www.chiesa.espressonline.it, 14.1.2017, www.chiesa.espressonline.it http://chiesa.espresso.repubblica.it/ Articolo/1351437. html

[106]L. Melina, "Livio Melina:" The challenges of 'Amoris Laetitia' for a theologian of morality ", in Settimo Cielo by Sandro Magister, 28.6.2017 http://magister.blogutore.espresso.repubblica.it/2017/06 / 28 / livio-melina-the-challenges-of-amoris-laetitia-for-a-theologian-of-morals /

[107]Emilia Romagna Episcopal Conference “Indications on chapter VIII of Amoris Laetitia. Accompany, discern, integrate the three key words. " 20.1.2018, www.diocesiimola.it,

[108]Diocese of Rome "The joy of love": the journey of families in Rome. http://www.romasette.it/wp-content/uploads/Relazione2016ConvegnoDiocesano.pdf

[109]"Pope Francis - To the bishops of Buenos Aires: your interpretation of Amoris Laetitia is excellent and is the only possible one" Like Jesus 9.9.2016 https://mauroleonardi.it/2016/09/09/il-papa-avvalla- as-the-only-possible-interpretation-that-the-Argentine-bishops-give-of-amoris-laetitia /

[110]M. Tosatti, "Confusionis Laetitia, group ceremonies to grant communion to the divorced and remarried", La Bussola Quotidiana 16/06/2017 http://www.lanuovabq.it/it/confusionis-laetitia-cerimonie-di-gruppoper- grant-communion-to-the-divorced-remarried

[111]Alessandro Gisotti: “Card. Parolin: Francis' 2018 in the name of young people and family ", Vatican News, 11-1-2018 https://www.vaticannews.va/it/vaticano/news/2018-01/card–parolin–il-2018 -of-francesco-allinsegna-di-youth-and-fami.html

[112]M. Tosatti “Poland, Amoris Laetitia. How and why Parolin pressed on the Polish Bishops to soften them ". Stilum Curiae 30.6.2018 https://www.marcotosatti.com/2018/06/30/polonia-amoris-laetitia-come-e-perche-parolin-ha-premuto-sui-vescovi-polacchi-per-ammorbidirli/

[113]B. Cupich, "Pope Francis' Revolution of Mercy: Amoris Laetitia as a New Paradigm of Catholicity", La Stampa, 9-2-2018 https://www.lastampa.it/vatican-insider/en/2018/02/ 09 / news / pope-francis-revolution-of-mercy-amoris-laetitia-as-a-new-paradigm-of-catholicity-1.33978121

[114]“A scholar embarrasses Card. Cupich asking if the Pope's "paradigm shift" means a 'radical' change in doctrine ", Church and post-council, February 17, 2018 http://chiesaepostconcilio.blogspot.it/2018/02/uno-studioso-mette-in -embarrass-il-card.html, the translation offered by this site was in one case retouched by me

[115]S. Paciolla, “Card. Müller: no Pope can propose his subjective points of view to the faith of the whole Church "The Blog of www.sabinopaciolla.com, 30.10.2020 https://www.sabinopaciolla.com/card-Müller-nessun-papa-puo -proposing-to-the-faith-of-the-whole-church-its-subjective-points-of-view /

[116]Card. Müller "It is not pastoral change: it is corruption", La Bussola Quotidiana, 26-2-2018 http://www.lanuovabq.it/it/non-e-cambiamento-pastorale-e-corruzione

[117]Cascioli "Müller:" Never said of exceptions on communion for the remarried "" in La Nuova Bussola Quotidiana of 9.11.2017, http://www.lanuovabq.it/it/mueller-mai-detto-di-eccezioni-sulla-comunione -ai-remarried

[118]"Your Holiness, for the good of the Church, make it clear", La Nuova Bussola Quotidiana, 14-11-2016 http://www.lanuovabq.it/it/santita-per-il-bene-della-chiesa-face-clearness " Five questions on which Catholic morality is at stake. ", La Nuova Bussola Quotidiana, 14-11-2016 http://www.lanuovabq.it/it/cinque-domande-su-cui-si-gioca-la-morale- catholic

[119]Carlo Caffarra “Dubia, the 4 cardinals:“ Your Holiness, receive us ”. But only silence from the Pope. ", La Nuova Bussola Quotidiana, 20-06-2017 http://www.lanuovabq.it/it/dubia-i-4-cardinali-santita-ci-riceva-ma-dal-papa- just-silence

[120]Archidiocese of Philadelphia "Pastoral Guidelines for Implementing Amoris Laetitia" 1.7.2016, www.archphila.org, Archidiocese of Philadelphia "Pastoral Guidelines for Implementing Amoris Laetitia" 1.7.2016, www.archphila.org, http://archphila.org/ wp-content / uploads / 2016/06 / AOP_AL-guidelines.pdf; the Italian translation of these indications was offered by Magister: St. Magister “The Pope is silent, but the cardinals who are friends of him speak of him. And they accuse ", www.chiesa.espressonline.it, 23.11.2016 http://chiesa.espresso.repubblica.it/ Articolo/1351419.html

[121]"El Arzobispo de La Plata pide a sus sacerdotes que no den de comulgar a los divorciados vueltos a casar.", InfoCatólica, 23-06-2016, http://www.infocatolica.com/?t=noticia&cod=26911&utm_medium=email&utm_source = boletin & utm_campaign = bltn160623 & icid = 377e11567b42088aa1ac59641b2b45a5; https://cristianesimocattolico.wordpress.com/2016/06/25/mons-hector-aguer-la-continuita-nel-magistero-della-chiesa-e-fondamentale/

[122]Diocesis de Alcalà de Henares “Mons. Reig Pla publica unos criterios y disposiciones para acompañar a los bautizados que se han divorciado y viven en otra unión "https://www.obispadoalcala.org/noticiasDEF.php?subaction=showfull&id=1490346936&archive=" Spain, guidelines on Amoris Laetitia of Bishop Reig: Scripture and the Magisterium have always been binding ", Il Timone, 27-3-2017 http://www.iltimone.org/news-timone/spagna-linee-guida-su-amoris-laetitia-del-vescovo /)

[123]Messainlatino "Amoris laetitia: the Bishops of Alberta out of the choir", Messainlatino.it, 15-9-2010 http://blog.messainlatino.it/2016/09/amoris-laetitia-i-vescovi-dell-fuori. html

[124]Claire Chretien “Bishop Olmsted: Amoris Laetitia does not allow Holy Communion for remarried divorcees,” LifeSiteNews.com. 23-9-2016 https://www.lifesitenews.com/news/bishop-olmsted-amoris-laetitia-does-not-allow-holy-communion-for-remarried

[125]St. Magister “The Pope is silent, but his cardinals friends speak. And they accuse ", www.chiesa.espressonline.it, 23.11.2016 http://chiesa.espresso.repubblica.it/ Articolo/1351419.html

[126]S. Magister “The Papatace, but his new cardinal friend speaks and accuses. There is no peace on “Amoris laetitia” Settimo Cielo by Sandro Magister, 18.11.2016, http://magister.blogutore.espresso.repubblica.it/2016/11/18/il-papa-tace-ma-il- neocardinal-his-friend-speaks-and-accuses-non-ce-pace-su-amoris-laetitia /

[127]Marco Tosatti "Aguer, exiled bishop: the Pope doesn't like it." The Daily Compass, 08-06-2018

http://www.lanuovabq.it/it/aguer-vescovo-esiliato-non-piace-al-papa

[128]"Appeal of three Catholic Bishops to Pope Francis in defense of marriage.", Roman Correspondence, January 18, 2017 https://www.corrispondenzaromana.it/appello-di-tre-vescovi-cattolici-a-papa-francesco-in- defense-of-marriage /

[129]"The joy of love": the journey of families in Rome. http://www.romasette.it/wp-content/uploads/Relazione2016ConvegnoDiocesano.pdf

[130]Gerhard Müller: “What does it mean to say« I absolve you »”, La Bussola Quotidiana 29-1-2018 http://www.lanuovabq.it/it/che-cosa-significa-dire-io-ti-assolvo; GL Müller "Communion for the divorced and remarried, Müller:" In guilt there can be mitigating circumstances "" La Stampa, 30 October 2017 http://www.lastampa.it/2017/10/30/vaticaninsider/ita/vaticano/comunione- the-remarried-mller-in-fault-may-be-mitigating-uK39UZsbZ580Xv9cVK2kUP / pagina.html; A. Tornielli: "Müller:" Buttiglione's book dispelled the cardinals' doubts ", on Vatican Insider of 30/12/2017 http://www.lastampa.it/2017/12/30/vaticaninsider/ita/inchieste -and-interviews / mller-the-book-of-buttiglione-has-dispelled-the-dubia-of-the-cardinals-BGa9DT809pw5WyEgRdZC9I / pagina.html

[131]"Profession of the immutable truths concerning sacramental marriage." Settimo Cielo by Sandro Magister, 2.1.2018 http://magister.blogutore.espresso.repubblica.it/2018/01/02/professione-delle-verita-immutabili-riguardo-al-matrimonio-sacramentale/

[132]“Correctio Filialis De Haeresibus Propagatis”, http://www.correctiofilialis.org/it/; http://www.correctiofilialis.org/wp-content/uploads/2017/08/Correctio-filialis_Italiano.pdf

[133]L. Bertocchi "« To clarify »: Cardinal Eijk joins the Dubia.", La Nuova Bussola Quotidiana, 27-1-2018 http://lanuovabq.it/it/fare-chiozza-ai-dubia-si-associa -the-cardinal-eijk

[134]Card. A. Scola “I bet on freedom”, Solferino, 2018 chap. 11)

[135]M. Tosatti "Confusion in the Church, appeal also from Holland.", La Nuova Bussola Quotidiana, 11- 4- 2018 http://www.lanuovabq.it/it/confusione-nella-chiesa-appello-anche-dallolanda

[136]See "Illustrious lay and ecclesiastical scholars accuse Pope Francis of heresy in an Open Letter", Chiesa and post concilio, http://chiesaepostconcilio.blogspot.com/2019/04/illustri-teologi-e-studiosi-accusano.html

[137]“The Church of the living God, pillar and support of the truth” (1 Tim 3:15) Declaration on the truths concerning some of the most common errors in the life of the Church in our time ”Roman Correspondence, 10.6.2019, https: // www. correspondenzaromana.it/nota-esplicativa-alla-dichiarazione-sulle-verita-riguardanti-alcuni-degli-errori-piu-comuni-nella-vita-della-chiesa-nel-nostro-tempo-nel-nostro-tempo-la- church-is-living-one-of-the /

[138]"El Papa se reunió con Presidencia del CELAM", Conferencia Episcopal del Uruguay, 23-5-2016 https://iglesiacatolica.org.uy/el-papa-se-reunio-con-presidencia-del-celam/ (consulted on 25.5.2021/XNUMX/XNUMX)

[139]Press Conference of the s. Father on the return flight from Lesbos, www.vatican.va, http://w2.vatican.va/content/francesco/it/speeches/2016/april/documents/papa-francesco_20160416_lesvos-volo-rparmi.html

[140]Here you can find the video: “Presentation of the Exhortation Amoris Laetitia”, Vatican News, 8-4-2016 https://www.youtube.com/watch?v=I9k79PKhP3I

and here the written text S. Magister: “Outside Müller, inside Schönborn. The Pope has changed teacher of doctrine. ", Www.chiesa.espressonline.it, 30-5-2016 http://chiesa.espresso.repubblica.it/ Articolo/1351305

[141]Second Vatican Council, Dogmatic Constitution. "Lumen gentium", 21.11.1964, 11 www.vatican.va, http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19641121_lumen-gentium_it.html

[142]Second Vatican Council, Pastoral Constitution Gaudium et spes, 7.12.1965, n. 48: AAS 58 (1966) 1068 www.vatican.va, http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651207_gaudium-et-spes_it.html

[143]Here you can find the video: "Presentation of the Exhortation Amoris Laetitia", Vatican News, 8-4-2016 https://www.youtube.com/watch?v=I9k79PKhP3I (consultation of 25.5.2021) and here the written text S Magister: “Outside Müller, inside Schönborn. The Pope has changed teacher of doctrine. ", Www.chiesa.espressonline.it, 30-5-2016 http://chiesa.espresso.repubblica.it/ Articolo/1351305

[144]John Paul PP. II, Homily for the closing of the VI Synod of Bishops, 7 [25 October 1980]: AAS 72 [1980] 1082). " (John Paul II "Familiaris Consortio" 22.11.1992, n. 84, www.vatican.va, http://w2.vatican.va/content/john-paul-ii/it/apost_exhortations/documents/hf_jp-ii_exh_19811122_familiaris- consortio.html

[145]Congregation for the Doctrine of the Faith “Letter to the Bishops of the Catholic Church concerning the reception of Eucharistic Communion by the divorced and remarried” 14.9.1994 n. 7, www.vatican.va, http://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_con_cfaith_doc_14091994_rec-holy-comm-by-divorced_it.html

[146]Cf. Congregation for the Doctrine of the Faith “Letter to the Bishops of the Catholic Church concerning the reception of Eucharistic Communion by the divorced and remarried” n. 9, www.vatican.va, http://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_con_cfaith_doc_14091994_rec-holy-comm-by-divorced_it.html

[147]Card. J. Ratzinger “Introduction” in the Congregation for the Doctrine of the Faith “On the pastoral care of the divorced and remarried. Documents, comments and studies, ”Libreria Editrice Vaticana, Vatican City 1998, p. 18

[148]Card. J. Ratzinger “Introduction” in the Congregation for the Doctrine of the Faith “On the pastoral care of the divorced and remarried. Documents, comments and studies, ”Libreria Editrice Vaticana, Vatican City 1998, p. 24

[149]Card. J. Ratzinger “Introduction” in the Congregation for the Doctrine of the Faith “On the pastoral care of the divorced and remarried. Documents, comments and studies, ”Libreria Editrice Vaticana, Vatican City 1998, p. 24

[150]See Card. J. Ratzinger “Introduction” in the Congregation for the Doctrine of the Faith “On the pastoral care of the divorced and remarried. Documents, comments and studies, ”Libreria Editrice Vaticana, Vatican City 1998, p. 25

[151]See Card. J. Ratzinger “Introduction” in the Congregation for the Doctrine of the Faith “On the pastoral care of the divorced and remarried. Documents, comments and studies, ”Libreria Editrice Vaticana, Vatican City 1998, p. 26

[152]Benedict XVI, “Sacramentum caritatis” n. 29, www.vatican.va, http://w2.vatican.va/content/benedict-xvi/it/apost_exhortations/documents/hf_ben-xvi_exh_20070222_sacramentum-caritatis.html

[153]Cf Propositio 40.) "(Benedict XVI," Sacramentum caritatis "n. 29, www.vatican.va, http://w2.vatican.va/content/benedict-xvi/it/apost_exhortations/documents/hf_ben-xvi_exh_20070222_sacramentum- caritatis.html

[154]Benedict XVI, “Sacramentum caritatis” n. 29, www.vatican.va, http://w2.vatican.va/content/benedict-xvi/it/apost_exhortations/documents/hf_ben-xvi_exh_20070222_sacramentum-caritatis.html

[155]GL Müller “Indissolubility of Marriage and Debate on the Divorced and Remarried and the Sacraments” L'Osservatore Romano, ed. daily, Year CLIII, n. 243, Merc. 23/10/2013, www.vatican.va, http://www.vatican.va/roman_curia/congregations/cfaith/muller/rc_con_cfaith_20131023_divorziati-risposati-sacramenti_it.html

[156]www.vatican.va, http://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_con_cfaith_doc_19730411_indissolubilitate-matrimonii_it.html

[157]Marco Tosatti, "Synod: how I handle it ...", La Stampa, The blog of La Stampa, 21 September 2014
https://www.lastampa.it/blogs/2014/09/21/news/sinodo-come-lo-manovro-1.37276215  attualmente, 24.5.2021, l’articolo è scomparso dal sito ma si può trovare qui  https://anticattocomunismo.wordpress.com/2014/09/20/sinodo-come-lo-manovro/

[158]E. Pentin “The Rigging of a Vatican Synod?”, Ignatius Press, 2015, chap. 5 September 2014

[159]Marco Tosatti, "Synod: how I handle it ...", La Stampa, The blog of La Stampa, 21 September 2014
https://www.lastampa.it/blogs/2014/09/21/news/sinodo-come-lo-manovro-1.37276215  attualmente, 24.5.2021, l’articolo è scomparso dal sito ma si può trovare qui  https://anticattocomunismo.wordpress.com/2014/09/20/sinodo-come-lo-manovro/

[160]“Brandmüller:“ an Amazonian Church is theologically unthinkable. The Church is One, Holy, Catholic, Apostolic (and therefore Roman) ", Sabino Paciolla, 18-10-2019

[161]"" These do not know what mess they make us. " Forte's background on the Synodal works "Il Timone NEWS 4 May 2016 http://www.iltimone.org/news-timone/questi-non-sai-che-casino-ci-combinano-il-retrosce/

[162]"Amoris laetitia, L'Osservatore publishes the Maltese guidelines." Vatican Insider of 14/01/2017 https://www.lastampa.it/2017/01/14/vaticaninsider/amoris-laetitia-l Osservatore-pubblica-le-linee-guida-maltesi-jLki2r55pShr97d1iL80qL/pagina.html)

[163]Antonio Spadaro "Interview with Pope Francis", La Civiltà Cattolica, 19-09-2013 https://www.laciviltacattolica.it/wp-content/uploads/2013/09/SPADARO-INTERVISTA-PAPA-PP.-449-477 .pdf

[164]R. Douthat "Cardinal Burke: 'I'm Called the Enemy of the Pope, Which I Am Not'" New York Times 09.11.2019 https://www.nytimes.com/2019/11/09/opinion/cardinal- burke-douthat.html? fbclid = IwAR2OPUrg_9 – EiKwti7-or5gdULbsE4Znd7XZ1qeOhzgLQ5QuLWDJDA2DT4, Italian translation by Annarosa Rossetto “Card. Burke: "I know I have to be accountable to our Lord and I wish I could tell him that even if I made mistakes, I tried to defend him, to serve him." Sabinopaciolla.com https://www.sabinopaciolla.com/card-burke-so-che-devo-rendere-conto-a-nostro-signore-e-vorrei-potergli-dire-che-anche-se-avessi-commesso -of-the-mistakes-I-tried-to-defend-him-to-serve /

[165]The article by Mons.Livi in ​​which he spoke of this document was found until some time before his death on his website http://www.fidesetratio.it/ at this address http://fidesetratio.it/livi-sui -vescovi-emiliani.html unfortunately on 19.2.2021 I had the unpleasant surprise to discover that this site is now invaded by texts in the line of pornography, a real disgrace to the memory of Msgr. Livi!

[166]Mons. Livi "The Pope's intentions do not change doctrine" La Nuova Bussola Quotidiana 18-12-2017 http://www.lanuovabq.it/it/le-intenzioni-del-papa-non-cambiano-la-dottrina

[167]Lorenzo Bertocchi "Kasper: Divorced and remarried, the Pope has opened the door", La Nuova Bussola Quotidiana 26-04-2016 http://lanuovabq.it/it/kasper-divorziati-risposati-il-papa-ha- Aperto-la -port # .Vzcm7XRyzqA

[168]"Distinguished secular and ecclesiastical scholars accuse Pope Francis of heresy in an Open Letter" 30.4.2019, Church and post-Council http://chiesaepostconcilio.blogspot.com/2019/04/illustri-teologi-e-studiosi-accusano.html

[169]S. Magister "A theologian writes to the pope: There is chaos in the Church, and she is a cause of it", Settimo Cielo by Sandro Magister 1-11-2017 http://magister.blogutore.espresso.repubblica.it/2017 / 11/01 / a-theologian-writes-to-the-pope-and-chaos-in-the-church-and-she-it-is-a-cause /)

[170]Archidiocese of Philadelphia "Pastoral Guidelines for Implementing Amoris Laetitia" 1.7.2016, www.archphila.org, http://archphila.org/wp-content/uploads/2016/06/AOP_AL-guidelines.pdf, Italian translation in S. Magister “The Pope is silent, but his cardinals friends speak. And they accuse ", www.chiesa.espressonline.it, 23.11.2016, http://chiesa.espresso.repubblica.it/ Articolo/1351419.html

[171]"El Arzobispo de La Plata pide a sus sacerdotes que no den de comulgar a los divorciados vueltos a casar.", InfoCatólica, 23-06-2016, http://www.infocatolica.com/?t=noticia&cod=26911&utm_medium=email&utm_source = boletin & utm_campaign = bltn160623 & icid = 377e11567b42088aa1ac59641b2b45a5; https://cristianesimocattolico.wordpress.com/2016/06/25/mons-hector-aguer-la-continuita-nel-magistero-della-chiesa-e-fondamentale/

[172]"Spain, guidelines on Amoris Laetitia by Bishop Reig: Scripture and the Magisterium are always binding", Il Timone, 27-3-2017 http://www.iltimone.org/news-timone/spagna-linee-guida-su -amoris-laetitia-del-bishop /

[173]"Amoris laetitia: the Bishops of Alberta out of the choir", Messainlatino.it, 15-9-2010 http://blog.messainlatino.it/2016/09/amoris-laetitia-i-vescovi-dell-fuori.html

[174]"Bishop Olmsted: Amoris Laetitia does not allow Holy Communion for remarried divorcees," LifeSiteNews.com. 23-9-2016 https://www.lifesitenews.com/news/bishop-olmsted-amoris-laetitia-does-not-allow-holy-communion-for-remarried

[175]Marco Tosatti "Aguer, exiled bishop: the Pope doesn't like it." The Daily Compass, 08-06-2018

http://www.lanuovabq.it/it/aguer-vescovo-esiliato-non-piace-al-papa

[176]His Excellency Mons. Gerhard Ludwig Müller "Indissolubility of marriage and debate on the divorced and remarried and the sacraments", L'Osservatore Romano, ed. daily, Year CLIII, n. 243, Merc. 23/10/2013, www.vatican.va, http://www.vatican.va/roman_curia/congregations/cfaith/muller/rc_con_cfaith_20131023_divorziati-risposati-sacramenti_it.html

[177]Andrea Tornielli "The Pope" fires "Müller the Cardinal guardian of the faith" La Stampa, 10-7-2017 https://www.lastampa.it/cronaca/2017/07/10/news/il-papa-licenzia-muller -the-cardinal-keeper-of-the-faith-1.34444720

[178]L. Melina, "Livio Melina:" The challenges of 'Amoris Laetitia' for a theologian of morality "28.6.2017, in Settimo Cielo, by Sandro Magister http://magister.blogutore.espresso.repubblica.it/2017/06 / 28 / livio-melina-the-challenges-of-amoris-laetitia-for-a-theologian-of-morals /

[179]See article by Mgr. Melina entitled: “Divorced and remarried” in Apostolic Penitentiary: “Sin Mercy Reconciliation. Theological-Pastoral Dictionary. " LEV, 2016, pp. 152ss.

[180]L. Moia "No showdown at the Pontifical John Paul II Institute" in Avvenire Friday 2 August 2019 https://www.avvenire.it/chiesa/pagine/amoris-laetitia-scelta-matura

[181]L. Moia "No showdown at the Pontifical John Paul II Institute" in Avvenire Friday 2 August 2019 https://www.avvenire.it/chiesa/pagine/amoris-laetitia-scelta-matura

[182]"What is really at risk in the clash over the John Paul II Institute" Tempi, 2-8-2019 https://www.tempi.it/che-cosa-ea-rischio-davvero-nello-scontro-sullistituto-giovanni -paolo-ii /

[183]"What is really at risk in the clash over the John Paul II Institute" Tempi, 2-8-2019 https://www.tempi.it/che-cosa-ea-rischio-davvero-nello-scontro-sullistituto-giovanni -paolo-ii /

[184]See Ureta, José Antonio. Pope Francis' "paradigm shift": Continuity or rupture in the Church's mission?: Five-year balance sheet of his pontificate (Italian Edition) (positions in Kindle 270-273). Kindle Edition.

[185]"What is really at risk in the clash over the John Paul II Institute" Tempi, 2-8-2019 https://www.tempi.it/che-cosa-ea-rischio-davvero-nello-scontro-sullistituto-giovanni -paolo-ii /

[186]L. Moia "New John Paul II Institute, here are the chairs and teachers" Avvenire, Avvenire 11 September 2019 https://www.avvenire.it/chiesa/pagine/nomine-istituto-giovanni-paolo-ii

[187]“Church and homosexuality. An investigation in the light of the Magisterium of Pope Francis. " www.letture.org, https://www.letture.org/chiesa-e-omosessualita-un-in Inquiry-alla-luce-del-magistero-di-papa-francesco-luciano-moia

[188]Tommaso Bedini Crescimanni, "Kasper praises Brother Paoli and the diocese.", Il Tirreno, Lucca 16.3.2016 https://iltirreno.gelocal.it/lucca/cronaca/2016/03/16/news/kasper-elogia-fratel- paoli-e-la-diocesi-1.13136909, consulted on 25.5.2021

[189]See "Pastorale" in On-Line Vocabulary, www.treccani.it, https://www.treccani.it/vocabolario/pastorale1/)

[190]See "" These do not know what mess they make us. " Forte's background on the Synodal works "Il Timone NEWS 4 May 2016 http://www.iltimone.org/news-timone/questi-non-sai-che-casino-ci-combinano-il-retrosce/

[191]S. Magister “False Synodality. It is only Francis who commands, in his own way "Settimo Cielo by Sandro Magister 11.1.2021 http://magister.blogutore.espresso.repubblica.it/2021/01/11/sinodalita-fasulla-e-solo-francesco-che -commands-his-way /

[192]See St. Magister “False Synodality. It is only Francis who commands, in his own way "Settimo Cielo by Sandro Magister 11.1.2021 http://magister.blogutore.espresso.repubblica.it/2021/01/11/sinodalita-fasulla-e-solo-francesco-che -commands-his-way /

[193]See "Masses of the Blessed Virgin Mary", s. Mass "Virgin Mary support and defense of our faith". https://www.maranatha.it/MessaleBVM/bvm35page.htm