4 Retired (in one way or another) Cardinals OFFICIALLY ask Pope Francis to Clarify Amoris Laetitia

EXPLOSIVE! 4 [Retired (in one way or another)] Cardinals OFFICIALLY ask Pope Francis to Clarify Amoris Laetitia – Updated

Posted by New Catholic at 11/14/2016

A Pope has never been publicly questioned for clarification on a most sensitive matter (his own reaching office) of a more sensitive content (his own major document) by his own Cardinals at any moment since the Counter-Reformation. It is astounding: certainly unheard-of in modern times.

The letter containing 5 clarification questions (“dubia”) was signed by four Cardinals on September 18 — Italian Carlo Caffarra, emeritus of Bologna, American Raymond Burke, emeritus of St Louis and former president of the tribunal of the Apostolic Signatura, and Germans Walter Brandmüller, eminent historian and emeritus of the Pontifical Committee for Historical Sciences, and Joachim Meisner, emeritus of Cologne. They were sent with an accompanying letter.

[Update – Our Roman Correspondent Fr. Pio Pace sends us the following: “Following Amoris Laetitia, the reaction of the Cardinals who had spoken against the new made-up moral doctrine at the time of the Synods had been expected. Here it is: four among them have chosen to make public the dubia that they had presented, formally, to the Pope a couple of months ago. It’s a true earthquake — of a moral nature. Four members of the Pope’s own Senate (I’ve been told indeed that those who presented, but did not wish to go public, were more numerous) present him questions on Faith and Morals, according to the procedure of the dubia, which must be answered: either positive (yes) or negative (no) — with modulations, if necessary, but must be answered. And the Pope made known to the Cardinals that HE WOULD NOT ANSWER THEM. In all truth, it’s this silence that makes the earth tremble.”]

The full text (including comments by Sandro Magister) is provided [in the comment] below.

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3 comments on “4 Retired (in one way or another) Cardinals OFFICIALLY ask Pope Francis to Clarify Amoris Laetitia

  1. “Seeking Clarity.” The Appeal of Four Cardinals To the Pope

    One letter. Five questions on the most controversial points of “Amoris Laetitia.” To which Francis has not replied. One more reason, they say, to “inform the people of God about our initiative”

    by Sandro Magister

    ROME, November 14, 2016 – The letter and the five questions presented in their entirety further below have no need of much explanation. It is enough to read them. What is new is that the four cardinals who had them delivered to Francis last September 19, without receiving a reply, have decided to make them public with the encouragement of this very silence on the part of the pope, in order to “continue the reflection and the discussion” with “the whole people of God.”

    They explain this in the foreword to the publication of the complete text. And one thinks right away of Matthew 18:16-17: “If your brother will not listen to you, take with you two or three witnesses. If then he will not listen even to them, tell it to the assembly.”

    The “witness” in this case was Cardinal Gerhard L. Müller, prefect of the congregation for the doctrine of the faith. Because he too, in addition to the pope, had been a recipient of the letter and the questions.

    The five questions are in fact formulated as in the classic submissions to the congregation for the doctrine of the faith. Formulated, that is, in such a way that they can be responded to with a simple yes or no.

    As a rule, the responses given by the congregation explicitly mention the approval of the pope. And in the routine audiences that Francis gave to the cardinal prefect after the delivery of the letter and the questions, it is a sure bet that the two talked about them.

    But in point of fact the appeal from the four cardinals received no reply, neither from Cardinal Müller nor from the pope, evidently at the behest of the latter.

    *

    The four cardinals who signed this letter and are now making it public are not among those who a year ago, at the beginning of the second session of the synod on the family, delivered to Francis the famous letter “of the thirteen cardinals”:

    > Thirteen Cardinals Have Written to the Pope. Here’s the Letter (12.10.2015)

    The thirteen were all members of the synod and in full service in their respective dioceses. Or they held important positions in the curia, like cardinals Robert Sarah, George Pell, and Müller himself.

    These four, however, while all are recognized for their authoritativeness, have no operational roles, either for reasons of age or because they have been dismissed.

    And that makes them more free. It is no mystery, in fact, that their appeal has been and is shared by not a few other cardinals who are still fully active, as well as high-ranking bishops and archbishops of West and East, who however precisely because of this have decided to remain in the shadows.

    In a few days, on November 19 and 20, the whole college of cardinals will meet in Rome, for the consistory convoked by Pope Francis. And inevitably the appeal of the four cardinals will become the subject of animated discussion among them.

    The ebb and flow of history. It was at the consistory of February 2014 that Francis gave the go-ahead for the long trek that resulted in the exhortation “Amoris Laetitia,” when he entrusted to Cardinal Walter Kasper the opening talk, in support of communion for the divorced and remarried.

    Right away at that consistory the controversy broke out with the greatest intensity. And it is the same one that divides the Church even more today, including at the highest levels, seeing how the unclear suggestions of “Amoris Laetitia” are being contradictorily interpreted and applied.

    Kasper is German and, curiously, two of the cardinals who – on the side opposite his – have published the present appeal are also German, not to mention Cardinal Müller, who signed the letter “of the thirteen” and now has received this other no less explosive letter.

    The division in the Church is there. And it conspicuously runs through precisely that Church of Germany which represents for many the most advanced point of change.

    And Pope Francis remains silent. Perhaps because he thinks that “oppositions help,” as he explained to his Jesuit confrere Antonio Spadaro in giving over for publication the anthology of his discourses as archbishop of Buenos Aires, which have been in bookstores for a few days.

    Adding:

    “Human life is structured in oppositional form. And that is also what is happening now in the Church. Tensions need not necessarily be resolved and regulated. They are not like contradictions.”

    But that’s just the point. Here it is a matter of contradictions. Yes or no. These and no others are the fitting answers to the five questions of the four cardinals, on the crucial points of Church doctrine and life brought into question by “Amoris Laetitia.”

    Now it’s their turn.

    _________

    Seeking Clarity.

    A Plea to Untie the Knots in “Amoris Laetitia”

    *

    1. A Necessary Foreword

    The sending of the letter to His Holiness Pope Francis by four cardinals has its origin in a deep pastoral concern.

    We have noted a grave disorientation and great confusion of many faithful regarding extremely important matters for the life of the Church. We have noted that even within the episcopal college there are contrasting interpretations of Chapter 8 of “Amoris Laetitia”.

    The great Tradition of the Church teaches us that the way out of situations like this is recourse to the Holy Father, asking the Apostolic See to resolve those doubts which are the cause of disorientation and confusion.

    Ours is therefore an act of justice and charity.

    Of justice: with our initiative we profess that the Petrine ministry is the ministry of unity, and that to Peter, to the Pope, belongs the service of confirming in the faith.

    Of charity: we want to help the Pope to prevent divisions and conflicts in the Church, asking him to dispel all ambiguity.

    We have also carried out a specific duty. According to the Code of Canon Law (c. 349) the cardinals, even taken individually, are entrusted with the task of helping the Pope to care for the universal Church.

    The Holy Father has decided not to respond. We have interpreted his sovereign decision as an invitation to continue the reflection, and the discussion, calmly and with respect.

    And so we are informing the entire people of God about our initiative, offering all of the documentation.

    We hope that no one will choose to interpret the matter according to a “progressive/conservative” paradigm. That would be completely off the mark. We are deeply concerned about the true good of souls, the supreme law of the Church, and not about promoting any form of politics in the Church.

    We hope that no one will judge us, unjustly, as adversaries of the Holy Father and people devoid of mercy. What we have done and are doing has its origin in the deep collegial affection that unites us to the Pope, and from an impassioned concern for the good of the faithful.

    Card. Walter Brandmüller
    Card. Raymond L. Burke
    Card. Carlo Caffarra
    Card. Joachim Meisner

    *

    2. The Letter of the Four Cardinals to the Pope

    To His Holiness Pope Francis
    and for the attention of His Eminence Cardinal Gerhard L. Müller

    Most Holy Father,

    Following the publication of your Apostolic Exhortation “Amoris Laetitia”, theologians and scholars have proposed interpretations that are not only divergent, but also conflicting, above all in regard to Chapter VIII. Moreover, the media have emphasized this dispute, thereby provoking uncertainty, confusion, and disorientation among many of the faithful.

    Because of this, we the undersigned, but also many Bishops and Priests, have received numerous requests from the faithful of various social strata on the correct interpretation to give to Chapter VIII of the Exhortation.

    Now, compelled in conscience by our pastoral responsibility and desiring to implement ever more that synodality to which Your Holiness urges us, we, with profound respect, we permit ourselves to ask you, Holy Father, as Supreme Teacher of the Faith, called by the Risen One to confirm his brothers in the faith, to resolve the uncertainties and bring clarity, benevolently giving a response to the “Dubia” that we attach to the present letter.

    May Your Holiness wish to bless us, as we promise constantly to remember you in prayer.

    Card. Walter Brandmüller
    Card. Raymond L. Burke
    Card. Carlo Caffarra
    Card. Joachim Meisner

    Rome, September 19, 2016

    *

    3. The “Dubia”

    1. 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” (in a marital way) 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”?

    2. After the publication of the Post-synodal Apostolic 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?

    3. 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)?

    4. 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”?

    5. 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?

    *

    4. Explanatory Note of the Four Cardinals

    CONTEXT

    “Dubia” (from the Latin: “doubts”) are formal questions brought before the Pope and to the Congregation for the Doctrine of the Faith asking for clarifications on particular issues concerning doctrine or practice.

    What is peculiar about these inquiries is that they are worded in a way that requires a “yes” or “no” answer, without theological argumentation. This way of addressing the Apostolic See is not an invention of our own; it is an age-old practice.

    Let’s get to what is concretely at stake.

    Upon the publication of the post-synodal Apostolic Exhortation “Amoris Laetitia” on love in the family, a debate has arisen particularly around its eighth chapter. Here specifically paragraphs 300-305 have been the object of divergent interpretations.

    For many – bishops, priests, faithful – these paragraphs allude to or even explicitly teach a change in the discipline of the Church with respect to the divorced who are living in a new union, while others, admitting the lack of clarity or even the ambiguity of the passages in question, nonetheless argue that these same pages can be read in continuity with the previous magisterium and do not contain a modification in the Church’s practice and teaching.

    Motivated by a pastoral concern for the faithful, four cardinals have sent a letter to the Holy Father under the form of “Dubia”, hoping to receive clarity, given that doubt and uncertainty are always highly detrimental to pastoral care.

    The fact that interpreters come to different conclusions is also due to divergent ways of understanding the Christian moral life. In this sense, what is at stake in “Amoris Laetitia” is not only the question of whether or not the divorced who have entered into a new union can – under certain circumstances – be readmitted to the sacraments.

    Rather, the interpretation of the document also implies different, contrasting approaches to the Christian way of life.

    Thus, while the first question of the “Dubia” concerns a practical question regarding the divorced and civilly remarried, the other four questions touch on fundamental issues of the Christian life.

    THE QUESTIONS

    Doubt number 1:

    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” (in a marital way) 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”?

    Question 1 makes particular reference to “Amoris Laetitia” n. 305 and to footnote 351. While note 351 specifically speaks of the sacraments of penance and communion, it does not mention the divorced and civilly remarried in this context, nor does the main text.

    Pope John Paul II’s Apostolic Exhortation “Familiaris Consortio”, n. 84 already contemplated the possibility of admitting the divorced and civilly remarried to the sacraments. It mentions three conditions:

    – The persons concerned cannot separate without committing new injustices (for instance, they may be responsible for the upbringing of their children);

    – They take upon themselves the commitment to live according to the truth of their situation, that is, to cease living together as if they were husband and wife (“more uxorio”), abstaining from those acts that are proper to spouses;

    – They avoid giving scandal (that is, they avoid giving the appearance of sin so as to avoid the danger of leading others into sin).

    The conditions mentioned by “Familiaris Consortio” n. 84 and by the subsequent documents recalled will immediately appear reasonable once we remember that the marital union is not just based on mutual affection and that sexual acts are not just one activity among others that couples engage in.

    Sexual relations are for marital love. They are something so important, so good and so precious, that they require a particular context, the context of marital love. Hence, not only the divorced living in a new union need to abstain, but also everyone who is not married. For the Church, the sixth commandment “Do not commit adultery” has always covered any exercise of human sexuality that is not marital, i.e., any kind of sexual acts other than those engaged in with one’s rightful spouse.

    It would seem that admitting to communion those of the faithful who are separated or divorced from their rightful spouse and who have entered a new union in which they live with someone else as if they were husband and wife would mean for the Church to teach by her practice one of the following affirmations about marriage, human sexuality, and the nature of the sacraments:

    – A divorce does not dissolve the marriage bond, and the partners to the new union are not married. However, people who are not married can under certain circumstances legitimately engage in acts of sexual intimacy.

    – A divorce dissolves the marriage bond. People who are not married cannot legitimately engage in sexual acts. The divorced and remarried are legitimate spouses and their sexual acts are lawful marital acts.

    A divorce does not dissolve the marriage bond, and the partners to the new union are not married. People who are not married cannot legitimately engage in sexual acts, so that the divorced and civilly remarried live in a situation of habitual, public, objective and grave sin. However, admitting persons to the Eucharist does not mean for the Church to approve their public state of life; the faithful can approach the Eucharistic table even with consciousness of grave sin, and receiving absolution in the sacrament of penance does not always require the purpose of amending one’s life. The sacraments, therefore, are detached from life: Christian rites and worship are in a completely different sphere than the Christian moral life.

    *

    Doubt number 2:

    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?

    The second question regards the existence of so-called intrinsically evil acts. John Paul II’s Encyclical “Veritatis Splendor” 79 claims that one can “qualify as morally evil according to its species … the deliberate choice of certain kinds of behavior or specific acts, apart from a consideration of the intention for which the choice is made or the totality of the foreseeable consequences of that act for all persons concerned.”

    Thus, the encyclical teaches that there are acts that are always evil, which are forbidden by moral norms that bind without exception (“moral absolutes”). These moral absolutes are always negative, that is, they tell us what we should not do. “Do not kill.” “Do not commit adultery.” Only negative norms can bind without exception.

    According to “Veritatis Splendor”, with intrinsically evil acts no discernment of circumstances or intentions is necessary. Uniting oneself to a woman who is married to another is and remains an act of adultery that as such is never to be done, even if by doing so an agent could possibly extract precious secrets from a villain’s wife so as to save the kingdom (what sounds like an example from a James Bond movie has already been contemplated by St. Thomas Aquinas, “De Malo”, q. 15, a. 1). John Paul II argues that the intention (say, “saving the kingdom”) does not change the species of the act (here: “committing adultery”), and that it is enough to know the species of the act (“adultery”) to know that one must not do it.

    *

    Doubt number 3:

    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)?

    In paragraph 301 “Amoris Laetitia” recalls that: “The Church possesses a solid body of reflection concerning mitigating factors and situations.” And it concludes that “hence it can no longer simply be said that all those in any ‘irregular’ situation are living in a state of mortal sin and are deprived of sanctifying grace.”

    In its Declaration of June 24, 2000, the Pontifical Council for Legislative Texts seeks to clarify Canon 915 of the Code of Canon Law, which states that those who “obstinately persist in manifest grave sin, are not to be admitted to Holy Communion.” The Pontifical Council’s Declaration argues that this canon is applicable also to faithful who are divorced and civilly remarried. It spells out that “grave sin” has to be understood objectively, given that the minister of the Eucharist has no means of judging another person’s subjective imputability.

    Thus, for the Declaration, the question of the admission to the sacraments is about judging a person’s objective life situation and not about judging that this person is in a state of mortal sin. Indeed subjectively he or she may not be fully imputable or not be imputable at all.

    Along the same lines, in his encyclical “Ecclesia de Eucharistia”, n. 37, Saint John Paul II recalls that “the judgment of one’s state of grace obviously belongs only to the person involved, since it is a question of examining one’s conscience.” Hence, the distinction referred to by “Amoris Laetitia” between the subjective situation of mortal sin and the objective situation of grave sin is indeed well established in the Church’s teaching.

    John Paul II however continues by insisting that “in cases of outward conduct which is seriously, clearly and steadfastly contrary to the moral norm, the Church, in her pastoral concern for the good order of the community and out of respect for the sacrament, cannot fail to feel directly involved.” He then reiterates the teaching of Canon 915 mentioned above.

    Question 3 of the “Dubia” hence would like to clarify whether, even after “Amoris Laetitia”, it is still possible to say that persons who habitually live in contradiction to a commandment of God’s law, such as the commandment against adultery, theft, murder, or perjury, live in objective situations of grave habitual sin, even if, for whatever reasons, it is not certain that they are subjectively imputable for their habitual transgressions.

    *

    Doubt number 4:

    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”?

    In paragraph 302, “Amoris Laetitia” stresses that on account of mitigating circumstances “a negative judgment about an objective situation does not imply a judgment about the imputability or culpability of the person involved.” The “Dubia” point to the Church’s teaching as expressed in John Paul II’s “Veritatis Splendor” according to which circumstances or good intentions can never turn an intrinsically evil act into one that is excusable or even good.

    The question arises whether “Amoris Laetitia”, too, is agreed that any act that transgresses against God’s commandments, such as adultery, murder, theft, or perjury, can never, on account of circumstances that mitigate personal responsibility, become excusable or even good.

    Do these acts, which the Church’s Tradition has called bad in themselves and grave sins, continue to be destructive and harmful for anyone committing them in whatever subjective state of moral responsibility he may be?

    Or could these acts, depending on a person’s subjective state and depending on the circumstances and intentions, cease to be injurious and become commendable or at least excusable?

    *

    Doubt number 5:

    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?

    “Amoris Laetitia” n. 303 states that “conscience can do more than recognize that a given situation does not correspond objectively to the overall demands of the Gospel. It can also recognize with sincerity and honesty what for now is the most generous response which can be given to God.” The “Dubia” ask for a clarification of these affirmations, given that they are susceptible to divergent interpretations.

    For those proposing the creative idea of conscience, the precepts of God’s law and the norm of the individual conscience can be in tension or even in opposition, while the final word should always go to conscience that ultimately decides about good and evil. According to “Veritatis Splendor” n. 56, “on this basis, an attempt is made to legitimize so-called ‘pastoral’ solutions contrary to the teaching of the Magisterium, and to justify a ‘creative’ hermeneutic according to which the moral conscience is in no way obliged, in every case, by a particular negative precept.”

    In this perspective, it will never be enough for moral conscience to know “this is adultery,” or “this is murder,” in order to know that this is something one cannot and must not do.

    Rather, one would also need to look at the circumstances or the intentions to know if this act could not, after all be excusable or even obligatory (cf. question 4 of the “Dubia”). For these theories, conscience could indeed rightfully decide that in a given case, God’s will for me consists in an act by which I transgress one of his commandments. “Do not commit adultery” is seen as just a general norm. In the here and now, and given my good intentions, committing adultery is what God really requires of me. Under these terms, cases of virtuous adultery, lawful murder and obligatory perjury are at least conceivable.

    This would mean to conceive of conscience as a faculty for autonomously deciding about good and evil and to conceive of God’s law as a burden that is arbitrarily imposed and that could at times be opposed to our true happiness.

    However, conscience does not decide about good and evil. The whole idea of a “decision of conscience” is misleading. The proper act of conscience is to judge and not to decide. It says, “This is good,” “This is bad.” This goodness or badness does not depend on it. It acknowledges and recognizes the goodness or badness of an action, and for doing so, that is, for judging, conscience needs criteria; it is inherently dependent on truth.

    God’s commandments are a most welcome help for conscience to get to know the truth and hence to judge verily. God’s commandments are the expression of the truth about our good, about our very being, disclosing something crucial about how to live life well. Pope Francis, too, expresses himself in these terms when in Amoris Laetitia 295: “The law is itself a gift of God which points out the way, a gift for everyone without exception.”

  2. Good to see the international representation here: 1 American, 1 Italian, & 2 Germans. Rise up, O men of God!

  3. [ChurchMilitant finally speaks out but does not mention Francis’ referrals to statements by Cardinal Kasper and Schonborn and his letter to the Argentine bishops on their pastoral guidelines as authentic and – in the case of the latter – “the only” interpretation(s) of Amoris Laetitia]

    Cardinals Seek Clarity From Pope

    by Christine Niles, M.St. (Oxon.), J.D. • ChurchMilitant • November 15, 2016

    VATICAN CITY – Four high-ranking cardinals are asking Pope Francis to answer questions about “Amoris Laetitia,” the papal exhortation released after last year’s Synod on the Family.

    The “dubia,” or questions, issued to the Holy Father come in light of confusion from Chapter 8, particularly paragraphs 300–305, used by liberal bishops to promote opening up the sacraments to the divorced and civilly remarried, among other things, contrary to longstanding Church teaching and practice.

    Titled “Seeking Clarity: A Plea to Untie the Knots in ‘Amoris Laetitia,'” the document notes “a grave disorientation and great confusion” among the faithful over “contrasting interpretations” of the exhortation.

    The questions were submitted by Cdls. Raymond Burke, former prefect of the Apostolic Signatura; Walter Brandmüller, president emeritus of the Pontifical Committee for Historical Science; Carlo Caffarra, archbishop emeritus of Bologna, Italy; and Joachim Meisner, archbishop emeritus of Cologne, Germany.

    They explain, “We want to help the Pope to prevent divisions and conflicts in the Church, asking him to dispel all ambiguity.”

    The cardinals make clear they submitted their questions privately, but with no response from Pope Francis. “And so we are informing the entire people of God about our initiative, offering all of the documentation,” they clarify.

    They also attempt to head off criticism, declaring their loyalty to the Holy Father.

    We hope that no one will judge us unjustly, as adversaries of the Holy Father and people devoid of mercy. What we have done and are doing derives from the deep collegial affection that unites us to the Pope, and from an impassioned concern for the good of the faithful.

    * * *

    American bishops like Blase Cupich of Chicago and Robert McElroy of San Diego, among others, have used “Amoris Laetitia” to push a liberal agenda, with McElroy going so far as to say that one’s conscience may sometimes tell us to act contrary to Church teaching.

    “Many Catholics tend to think of our moral life as being rule-oriented,” McElroy said at the nation’s first-ever diocesan synod to implement “Amoris Laetitia.” “Rules are important primarily as a check on rationalization. The real core of Catholic teaching is and always was a decision of conscience.”

    McElroy also rejected employing the notion of intrinsic evils as a guide to help Catholics vote.

    And Cupich has also used the notion of conscience to relax Church teaching on Holy Communion. “I think that when people come for Communion,” he said at last year’s Synod on the Family, “it’s not up to any minister who’s distributing the Eucharist to make a decision about a person’s worthiness or lack of worthiness. That’s on the conscience of those individuals.”

    It earned him the rebuke of the bishop of Springfield, Illinois, Thomas Paprocki, who wrote a public letter “to set the record straight”:

    Individuals must form their consciences in accord with Church teaching. Conscience assesses how a person’s concrete action in a given situation accords with Church teaching — not to determine whether one agrees with or accepts Church teaching in the first place.

    Paprocki went on to clarify that Canon 915 mandates clergy to withhold Communion from manifest, public, grave sinners. This includes those joined in invalid, non-sacramental marriages, considered adultery in Catholic teaching.

    Refusing Communion to such people is not about “assessing personal worthiness,” Paprocki explains, but rather meant to protect the Sacrament from sacrilege as well as prevent the harm of scandal “caused by someone’s public conduct that is contrary to the teachings of Jesus Christ.”

    It is true that Jesus welcomes everyone. But as Jesus said at the Last Supper, so we say in the eucharistic prayer at Mass, Jesus poured out His blood “for you and for many,” since not everyone accepts what Christ offers, just as Judas did not accept what Christ offered him.

    Sources confirm Pope Francis received the dubia from the cardinals, but has not yet publicly responded.

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