Show on Earth brings you crème de la elite crème marriages
AOTU
In examining the 7 counts in the Open Letter to Bishops of the Catholic Church, Easter Week, 2019 using the FUNDAMENTALS OF CATHOLIC DOGMA, charges of heresy and apostasy can be sustained.
Counts I., II., and VII. are heretical propositions opposed to formal [De fide] dogmas, with VII. opposed to at least 8 formal dogmas.
Counts III., IV., V., and VI. are false propositions contrary to dogmatic facts.
It has been observed that Count VII. is indicative of a repudiation of the entire Christian religion and of the Catholic Faith.
Woe to those who call evil good and good evil
Woe to those who call evil good
and good evil,
who put darkness for light
and light for darkness,
who put bitter for sweet
and sweet for bitter!
– Isaiah 5:20 (RSVCE)
In addition to the heretical and apostate charges, all of the counts are an inversion of or opposed to some Catholic truth or teaching: for example, obedience to God is called a sin when it is disobedience to God that IS a sin.
Let the Bishops of the Catholic Church do what is incumbent upon them and thoroughly investigate these charges because the one accused is none other than Pope Francis, the current Pope of the Catholic Church, and if found guilty, not only would he be a heretic and an apostate, he would also be a false teacher/prophet.
Cf. The Concept of Dogma and A Primer on the Magisterium of the Catholic Church
As to Count VII.
VII. God not only permits, but positively wills, the pluralism and diversity of religions, both Christian and non-Christian.
– Open Letter to Bishops of the Catholic Church, Easter Week, 2019
The quote in full:
“Freedom is a right of every person: each individual enjoys the freedom of belief, thought, expression and action. The pluralism and the diversity of religions, colour, sex, race and language are willed by God in His wisdom, through which He created human beings. This divine wisdom is the source from which the right to freedom of belief and the freedom to be different derives. Therefore, the fact that people are forced to adhere to a certain religion or culture must be rejected, as too the imposition of a cultural way of life that others do not accept[.]”
– [Pope] Francis > Travels > 2019 > Apostolic Voyages outside Italy [TO THE UNITED ARAB EMIRATES (3-5 FEBRUARY 2019)] > A DOCUMENT ON HUMAN FRATERNITY FOR WORLD PEACE AND LIVING TOGETHER
(Please note that in this document, there is no mention of “Jesus” or “Christ”.)
Therefore, restating Count VII. as:
God in his Son [Wisdom] not only permits, but positively wills, the pluralism and diversity of religions, both Christian and non-Christian.
Now,
CCC 108 Still, the Christian faith is not a “religion of the book.” Christianity is the religion of the “Word” of God, a word which is “not a written and mute word, but the Word is incarnate and living”. If the Scriptures are not to remain a dead letter, Christ, the eternal Word of the living God, must, through the Holy Spirit, “open [our] minds to understand the Scriptures.”
Therefore, proposition in Count VII. opposes at least the following De fide dogmas in the FUNDAMENTALS OF CATHOLIC DOGMA:
1) The Church was founded by the God-Man Jesus Christ. [De fide.]
2) Christ founded the Church in order to continue His work of redemption for all time. [De fide.]
3) Christ founded the Church. [De fide.]
4) Christ is the Head of the Church. [De fide.]
5) The Church founded by Christ is unique and one. [De fide.]
6) The Church founded by Christ is catholic. [De fide.]
7) The Church founded by Christ is apostolic. [De fide.]
8) Membership of the Church is necessary for all men for salvation. [De fide.]
The last paragraph of the explanation of this dogma is as follows:
“As against the reproach of intolerance a distintion must be made between dogmatic and civil tolerance. The Church rejects the dogmatic tolerance which would concede the same power of justification and the same value to all religions or to all Christian confessions (Indifferentism), for there is only one truth. But the Church recognises the propriety of civil tolerance, by preaching the commandment of neighbourly charity towards all men, even those in error. Cf. the prayers of the Liturgy on Good Friday.” (My emphasis)
Therefore, Count VII. is a heretical proposition (propositio haeretica) or a proposition opposed to the above formal dogmas.
How is holding the proposition in Count VII. not only heretical but also apostate?
Many committed Catholics and even outside observers have the impression that the Pope — while certainly affirming some Catholic doctrines — deep down isn’t really Catholic. It’s interesting that Reuters, at the end of its article on our letter, in speaking about this subject, states: “Conservatives say the Roman Catholic Church is the only true one and that members are called to convert others to it.” Evidently Reuters doesn’t classify Francis as a “conservative,” so it agrees with us in saying that the Pope rejects this doctrine.
– Scholar [Prof. Claudio Pierantoni] defends letter accusing Pope of heresy: Church is facing ‘most serious crisis’ in history | Diane Montagna, Tue May 7, 2019 – 4:12 am EST | LifeSiteNews (My emphasis)
This reading seems to overturn the doctrine of the Gospel. In fact, the Ark which Noah by divine command built before the Flood, as a refuge for himself, his family and all animal species (Gen. 6:13-22), is presented by St. Paul as a refuge of salvation for believers and a sign of perdition for the world (Heb. 11:7). Catholic Tradition has therefore always seen in Noah’s Ark the symbol of the Church, outside of which there is no salvation (cf. S. Ambrose, De Noe et Arca, 6. 9, in Migne, Patrologia Latina, vol. 14, coll. 368-374, and Hugo von Hurter, De arca Noe Ecclesiae typo Patrum sententiae, dans Sanctorum Patrum opuscula selecta, III, Innsbruck 1868, pp. 217-233).
– Pope seems to ‘overturn’ Gospel in statement with Grand Imam: Church historian by Diane Montagna | LifeSiteNews, Wed Feb 6, 2019 – 2:16 pm EST
By signing the statement that God wills a plurality of religions, the Pope defied both fides and ratio and rejected Christianity which is inseparable from the belief in Jesus Christ, who is the unus Dominus.
– Grave Concerns About Pope Francis’ Abu Dhabi Document – By Professor Josef Seifert | gloria.tv en.news, Fri Feb 8
Cf. The Concept of Dogma and A Primer on the Magisterium of the Catholic Church
As to Count VI.
VI. Moral principles and moral truths contained in divine revelation and in the natural law do not include negative prohibitions that absolutely forbid particular kinds of action, inasmuch as these are always gravely unlawful on account of their object.
– Open Letter to Bishops of the Catholic Church, Easter Week, 2019
In FUNDAMENTALS OF CATHOLIC DOGMA, there are no De fide dogmas that are relevant to this count.
CCC 1789 Some rules apply in every case:
– One may never do evil so that good may result from it;
[…]
Therefore, Count VI. is a false proposition (propositio falsa), a proposition contrary to a dogmatic fact which in this case is ‘there are acts which are evil in themselves regardless of their intended outcome’.
Cf. The Concept of Dogma and A Primer on the Magisterium of the Catholic Church
As to Count V.
V. It is false that the only sexual acts that are good of their kind and morally licit are acts between husband and wife.
– Open Letter to Bishops of the Catholic Church, Easter Week, 2019
In FUNDAMENTALS OF CATHOLIC DOGMA, there are no De fide dogmas that are relevant to this count.
CCC 2349 “People should cultivate [chastity] in the way that is suited to their state of life. Some profess virginity or consecrated celibacy which enables them to give themselves to God alone with an undivided heart in a remarkable manner. Others live in the way prescribed for all by the moral law, whether they are married or single.” Married people are called to live conjugal chastity; others practice chastity in continence:
There are three forms of the virtue of chastity: the first is that of spouses, the second that of widows, and the third that of virgins. We do not praise any one of them to the exclusion of the others. . . . This is what makes for the richness of the discipline of the Church.
Therefore, Count V. is a false proposition (propositio falsa), a proposition contrary to a dogmatic fact which in this case is ‘others [other than married couples] practice chastity in continence’.
Cf. The Concept of Dogma and A Primer on the Magisterium of the Catholic Church
As to Count IV.
IV. Conscience can truly and rightly judge that sexual acts between persons who have contracted a civil marriage with each other, although one or both of them is sacramentally married to another person, can sometimes be morally right, or requested or even commanded by God.
– Open Letter to Bishops of the Catholic Church, Easter Week, 2019
In FUNDAMENTALS OF CATHOLIC DOGMA | VII. THE SACRAMENT OF MATRIMONY, the couple De fide dogmas[i] are not relevant to this count.
What is adultery?
CCC 2380 Adultery refers to marital infidelity. When two partners, of whom at least one is married to another party, have sexual relations – even transient ones – they commit adultery. Christ condemns even adultery of mere desire. The sixth commandment and the New Testament forbid adultery absolutely. The prophets denounce the gravity of adultery; they see it as an image of the sin of idolatry.
With this definition, Count IV can, therefore, read:
IV. Conscience can truly and rightly judge that [adultery], can sometimes be morally right, or requested or even commanded by God.
Conscience can truly judge right what is wrong?!
Therefore, Count IV. is a proposition that is nonsensical, contradictory, erroneous and wrong [as opposed to right], false [as opposed to true], and an intrinsic impossibility.
Marriage is a true and proper Sacrament instituted by God. [De fide.]
and
The Sacrament of Matrimony bestows sanctifying grace of the contracting parties. [De fide.]
Cf. The Concept of Dogma and A Primer on the Magisterium of the Catholic Church
As to Count III.
III. A person is able, while he obeys a divine prohibition, to sin against God by that very act of obedience.
– Open Letter to Bishops of the Catholic Church, Easter Week, 2019
FUNDAMENTALS OF CATHOLIC DOGMA, Ludwig Ott > INTRODUCTION > §6. catholic Truths > p.9:
2. Dogmatic Facts (facta dogmatica)
[…] The fact that a defined text does or does not agree with the doctrine of the Catholic Faith is also, in a narrower sense, a “dogmatic fact.” […]
392. What is sin?
1849-1851
1871-1872Sin is “a word, an act, or a desire contrary to the eternal Law” (Saint Augustine). It is an offense against God in disobedience to his love. It wounds human nature and injures human solidarity. Christ in his passion fully revealed the seriousness of sin and overcame it with his mercy. [Cf. CCC 1850 & 1871]
Therefore, count III. is a false proposition (propositio falsa), a proposition contrary to a dogmatic fact which in this case is ‘what sin is’.
Cf. The Concept of Dogma and A Primer on the Magisterium of the Catholic Church
As to Count II.
II. A Christian believer can have full knowledge of a divine law and voluntarily choose to break it in a serious matter, but not be in a state of mortal sin as a result of this action.
– Open Letter to Bishops of the Catholic Church, Easter Week, 2019
FUNDAMENTALS OF CATHOLIC DOGMA, Ludwig Ott > BOOK FOUR > The Doctrine of God the sanctifier > PART 1 The Doctrine of Grace > SECTION 2: Habitual Grace > Chapter 3: The Consequences or Fruits of Justification or the Doctrine Concerning Merit > §22. The Attributes of the State of Grace > p.282:
3.a) Loss of Grace
The grace by which we are justified may be lost, and is lost through every mortal sin. [De fide.]
… De fide …
To hold a position contrary to 3.a) above is to hold a heretical proposition. Therefore Count II. is a heretical proposition (propositio haeretica) or a proposition opposed to a formal dogma [3.a) above].
395. When does one commit a mortal sin?
1855-1861
1874One commits a mortal sin when there are simultaneously present: grave matter, full knowledge, and deliberate consent. This sin destroys charity in us, deprives us of sanctifying grace, and, if unrepented, leads us to the eternal death of hell. It can be forgiven in the ordinary way by means of the sacraments of Baptism and of Penance or Reconciliation. [Cf. CCC 1857]
Therefore, not only is count II. a heretical proposition opposed to a formal dogma 3.a) above, but it is also a false proposition (propositio falsa), a proposition contrary to a dogmatic fact which in this case is ‘what committing a mortal sin is’.
Cf. The Concept of Dogma and A Primer on the Magisterium of the Catholic Church
As to Count I.
I. A justified person has not the strength with God’s grace to carry out the objective demands of the
divine law, as though any of the commandments of God are impossible for the justified; or as meaning
that God’s grace, when it produces justification in an individual, does not invariably and of its nature
produce conversion from all serious sin, or is not sufficient for conversion from all serious sin.
– Open Letter to Bishops of the Catholic Church, Easter Week, 2019
FUNDAMENTALS OF CATHOLIC DOGMA, Ludwig Ott > BOOK FOUR > The Doctrine of God the sanctifier > PART 1 The Doctrine of Grace > SECTION 1: Actual Grace > Chapter 3: The Distribution of Actual Grace > §11. The Universality of Grace > p.258:
2.a) God gives all the just sufficient grace (gratia proxime vel remote sufficiens) for the observation of the divine commandments. [De fide.]
… De fide …
To hold a position contrary to 2.a) above is to hold a heretical proposition. Therefore, Count I. is a heretical proposition (propositio haeretica) or a proposition opposed to a formal dogma [2.a) above].
Cf. The Concept of Dogma and A Primer on the Magisterium of the Catholic Church
1. Concept
By dogma in the strict sense is understood a truth immediately (formally) revealed by God which had been proposed by the magisterium of the Church to believed as such. The First Vatican Council explains: “All those things are to be believed with divine and catholic faith that are contained in the Word of God, written or handed down, and which by the Church, either in solemn judgment or through her ordinary and universal teaching office, are proposed for belief as having been divinely revealed.” (Fide divina et catholica ea omnia credenda sunt, quae in verbo Dei scripto vel tradito continentur at ab Ecclesia sive solemni idicio sive ordinario et universali magisterio tamquam diviitus revelata credenda proponuntur.) DH 3011.
Two elements may be distinguished in the concept of dogma:
a) An immediate divine revelation (revelatio immediate divina or revelatio formalis). The dogma must be immediately revealed by God either explicitly (explicite) or implicitly (implicite), and therefore be contained in the sources of Revelation (Sacred Scripture or Tradition).
b) The proposition of the dogma by the magisterium of the Church (propositio Ecclesiae). This implies, not merely promulgation of the truth, but also the obligation of the faithful to believe the truth proposed. This promulgation by the Church may be made either in an extraordinary manner through a solemn doctrinal decision by the Pope or General Council (iudicium solemne) or through the ordinary and universal Magisterium of the Church (magisterium ordinarium et universal). The latter may be found easily in the catechisms issued by the Bishops.
In this view, which is the generally accepted one, and which is principally expounded by the Thomists, the truth proposed in the dogma must be immediately and formally contained in the sources of revelation either explicitly or implicitly. According to another opinion, however, which is held by the Scotists, and also by several Dominican theologians (M.M. Tuyarts, A. Gardeil, F. Marin-Sola), a truth can be proposed as a dogma, even if it only mediately or virtually contained in the sources of revelation, that is, in such manner that it may be derived from a truth of revelation by the aid of natural reason. The Scotist view provides the Church’s Magisterium with a wider scope for defining truths of the faith proclaimed by the Church in the sources of revelation. This view has been challenged since it should be considered that the assent of faith is based not solely on the authority of the revealing God, but also on the natural knowledge of reason, while the Church demands divine faith (fides divina) towards the dogma.
Dogma in its strict sense is the object of both divine and Catholic faith (fides divina et catholica); it is the object of divine faith (fides divina) by reason of its divine revelation, and it is the object of Catholic faith (fides catholica) on account of its infallible doctrinal definition by the Church. If a baptized person deliberately denies or doubts a dogma in the strict sense, he is guilty of the sin of heresy (CIC [1917] 1325§2, CIC [1983] 751, CCC2089, and automatically becomes subject to the punishment of excommunication (CIC [1917] 2314§1, CIC [1983] 1364§1).
If, despite the fact that a truth is not proposed for belief by the Church, one becomes convinced that it is immediately revealed by God, then, according to the opinion of many theologians (Duarez, De Lugo), one is bound to believe it” by divine faith” (fides divina). However, most theologians teach that such a truth prior to its official proposition of the Church is to be accepted only with theological assent (assensus theologicus), as the individual may be mistaken.
