For the record: Pope Francis confirms Amoris Laetitia allows communion for adulterers

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JMJ

It has been a few months since TC was and the Dubia have been published (I'm writing this Jan 1, 2022)

Clarification: I'm not talking about the dubia concerning Amoris Laetitia (see links below),but the dubia concerning Traditiones Custodes (link).  

Here's something to consider: Traditiones is about an artifact of the faith - something that expresses it - the Mass. From my perspective Amoris Laetitia is more important because it touches explicitly on the Sacrament and provides a venue.

I'm happy to hear about the uproar of TC, although after the FFI it was to be expected.  The real danger is in the attempts to change the perception of Church Teaching.

As in other things, the leaders of the Catholic Church attempt to make exceptions to the Truth instead of their duty. 

I wonder what else will have happened in the first four months of 2022.  I predict that the Eccelsia Dei communities will be experiencing the happy embrace that the Holy Father provided to the FFI. That is, barring some Divine Intervention.

P^3

Amoris Laetitia - Links and the Dubia!

https://rorate-caeli.blogspot.com/search/label/Amoris%20Laetitia

For the record: Pope Francis confirms Amoris Laetitia allows communion for adulterers

Cupich: In AL Francis exercises the "divinely granted Petrine power of loosening and binding"

[UPDATE]: IMPORTANT: Bishop Athanasius Schneider interview with Rorate Caeli on "Profession of the Immutable Truths", communion for "divorced and remarried"

 

Three Tiny Notes on Amoris Laetitia

 

EXPLOSIVE! 4 Cardinals OFFICIALLY ask Pope Francis to Clarify Amoris Laetitia - Updated 

 The "dubia"

It is asked whether, following the affirmations of Amoris Laetitia (nn. 300-305), it has now become possible to grant absolution in the sacrament of penance and thus to admit to Holy Communion a person who, while bound by a valid marital bond, lives together with a different person more uxorio without fulfilling the conditions provided for by Familiaris Consortio n. 84 and subsequently reaffirmed by Reconciliatio et Paenitentia n. 34 and Sacramentum Caritatis n. 29. Can the expression “in certain cases” found in note 351 (n. 305) of the exhortation Amoris Laetitia be applied to divorced persons who are in a new union and who continue to live more uxorio?

After the publication of the post-synodal exhortation Amoris Laetitia (cf. n. 304), does one still need to regard as valid the teaching of St. John Paul II’s encyclical Veritatis Splendor n. 79, based on Sacred Scripture and on the Tradition of the Church, on the existence of absolute moral norms that prohibit intrinsically evil acts and that are binding without exceptions?

After Amoris Laetitia (n. 301) is it still possible to affirm that a person who habitually lives in contradiction to a commandment of God’s law, as for instance the one that prohibits adultery (cf. Mt 19:3-9), finds him or herself in an objective situation of grave habitual sin (cf. Pontifical Council for Legislative Texts, Declaration, June 24, 2000)?

After the affirmations of Amoris Laetitia (n. 302) on “circumstances which mitigate moral responsibility,” does one still need to regard as valid the teaching of St. John Paul II’s encyclical Veritatis Splendor n. 81, based on Sacred Scripture and on the Tradition of the Church, according to which “circumstances or intentions can never transform an act intrinsically evil by virtue of its object into an act ‘subjectively’ good or defensible as a choice”?

After Amoris Laetitia (n. 303) does one still need to regard as valid the teaching of St. John Paul II’s encyclical Veritatis Splendor n. 56, based on Sacred Scripture and on the Tradition of the Church, that excludes a creative interpretation of the role of conscience and that emphasizes that conscience can never be authorized to legitimate exceptions to absolute moral norms that prohibit intrinsically evil acts by virtue of their object?