Bird’s Eye View of the News
Introducing married priests
5. Although the moral points addressed by Amoris laetitia (AL) are very significant, as I will confirm later, I believe that, institutionally speaking, it lays the foundation for the end of priestly celibacy as no other papal document has done before.
The topic is addressed in passing as Francis deals with the “conversion” of the Church in chapter 6: “The Church is required to have a missionary conversion: She must not close herself in a merely theoretical message, disengaged from the real problems of people.” (§ 201)
Then, he goes on to command a new formation for priests: “Along with a pastoral specifically oriented toward families, we envisage the need for a more adequate formation of priests, deacons, religious men and women, catechists and other pastoral workers. In the replies given to the consultations sent worldwide, it was revealed that ordained ministers often lack an adequate formation to deal with the complex contemporary problems of families. In this sense, also the experience of the long Eastern tradition of married priests can be useful.” (§ 202)
Priests having recourse to women to ‘reinforce their self-esteem’ & ‘promote complementarity’
The rest of the plan is revealed when, in the next paragraph, Francis addresses the formation of the seminarians who will be tomorrow's priests. He says:
“Seminarians must have access to a broader interdisciplinary formation, not just doctrinal, in the areas of engagement and marriage. Their formation not always allows them to express their own psychological and affective world. Some bear the experience of their own wounded families, with the absence of parents and emotional instability. It is necessary to ensure that maturity is reached during their formation so that future ministers have the psychological equilibrium that their mission demands. Family bonds are essential to reinforce a healthy self-esteem in the seminarians. It is important for families to be a part of the entire process from seminary to priesthood, since they help to strengthen them in a realistic way.
“In this sense it is helpful for seminarians to combine time in the seminary with time spent in parishes that can give them more contact with the concrete realities of family life, since in their entire future pastoral life the priests will be dealing with families. In the formation of the priest, the presence of lay people and families, and especially the feminine presence, promotes an appreciation of the diversity and complementarity of the different vocations in the Church.” (§ 203)
If virginity is not superior to marriage, then, the glory of St. John the Evangelist disappears
Do not imagine that this is a plan for a remote future. It is already being executed right now, as can be verified in the Kansas City area by the Fraternity of St. Peter with its young seminarians. In fact, recently they were sent into family homes with the feminine presence - wives and beautiful daughters, who received them warmly and had parties for them. This is just one case that I know about. How many others are there around the US and the world?
Along the same lines of promoting married priests, in other texts of AL, Pope Bergoglio disparages priestly celibacy: “John Paul II affirmed that the biblical texts give no reason to assert the ‘inferiority’ of marriage, nor the ‘superiority’ of virginity or celibacy based on sexual abstinence.” (§ 159)
This is a blatant error that goes against both Scripture and Tradition. Nonetheless, Francis says: “Therefore, it is not the case to diminish the value of marriage in favor of continence. There is no basis for a supposed contra-positioning of one against the other. ... If, adhering to a certain tradition, one speaks of a ‘state of perfection,’ this has to do not with continence itself, but with regard to a life lived according to the evangelical counsels. Nonetheless, a married person can live the highest degree of charity.” (§ 160)
These are the texts that signal a green light to seminarians looking for a good wife to engage in a social life with young women. I believe that Card. Walter Kasper was referring to this new position when he stated that this document would introduce the beginning of a Revolution that would change 1700 years of the Catholic Church. We are witnessing the call for the end of priestly celibacy.
6. Regarding morals, AL tolerates absolutely all perversions – called “irregular situations” or “situations of frailty” – by recommending priests and lay people to welcome these persons into parish life and, at times, to Communion. These include homosexuals, persons who engage in pre-marital sex, unmarried cohabitating couples, civilly divorced and “remarried” couples, single mothers, as well as other public sinners whose lives, thus far, the Church considered scandalous. Francis demands that no past moral rules should be applied to them.
Above, Francis blesses the child of unmarried couple at the Vatican; a de facto approval of their situation; below, he blesses a pregnant bride: an approval of pre-marital cohabitation
- No more “general norms” (§ 2);
- no “abstract texts” (§ 22);
- no “discriminating forms and models of the past” (§ 32);
- no “rhetorical denunciations of present day evils” (§ 35);
- no “abstract theological ideal of marriage” (§ 36);
- no “imposition of a series of stone-like norms” (§ 49);
- no “defense of a cold and lifeless doctrine” (§ 59);
- no “talk of indissolubility as an obligation” (§ 134);
- no “moralizing language” (§ 139);
- no “theoretical and unconnected messages” or “presentation of a set of rules” (§ 201);
- no teaching fiancés the “complete Catechism,” overwhelming them with “too much information” (§ 207), or saturating them with “doctrinal convictions” (§ 211);
- no “pastoral of small elites” (§ 230);
- no “imposition of an indisputable truth” (§ 264);
- no “application of rigid and immutable methods” (§ 273);
- no manifestation “of authority and norms” (§ 288);
- no “judgment of a person’s guilt [in an ‘irregular’ situation]” (§ 302);
- no “petty consideration that the actions of a [cohabitating] person must correspond to a law or rule” (§ 304);
- no “application of moral laws to those living in ‘irregular’ situations, as if they were stones to be thrown against persons” (§ 305);
- no “cold bureaucratic morality in dealing with more sensitive issues” (§ 312);
- no ‘harsh judgments about those who live in situations of great frailty” (§ 325).
Then, Pope Bergoglio issues this astounding principle that summarizes Amoris laetitia:
“It is no longer possible to say that all those who live in a so-called ‘irregular’ situation are living in a state of mortal sin and are deprived of sanctifying grace.” (§ 301)
The Conciliar Church transformed itself into the home of every impure spirit
We have, then, the Conciliar Church transformed into a mammoth house of tolerance. Incidentally, in Portuguese, “house of tolerance” is the scholarly and juridical name for a house of prostitution. Bergoglio transforms the Church into the “habitation of devils and the hold of every unclean spirit, and the hold of every unclean and hateful bird.” (Apoc 18:2)
This coincidence evokes the figure that St. John, the Apostle of love, warned us would appear in times to come: A great harlot offering the entire world a golden cup that contains the “wine of her prostitution.” (cf. Apoc 17:2, 4; 18:3) I ask: Is not the apostate post-conciliar Rome the prostitute? Is not Amoris laetitia the cup containing the “wine of prostitution,” which is this tolerance being offered to corrupt what is left of morality in the entire world?