Three Bishops call Pope Francis’ reading of Amoris Laetitia “alien” to Catholic faith

Three Bishops call Pope Francis’ reading of Amoris Laetitia “alien” to Catholic faithFeatured ImageAbp Tomash Peta, Abp Jan Pawel Lenga, and Bishop Athanasius Schneider

By Diane Montagna Follow Diane  

ROME, January 2, 2018 (LifeSiteNews) — Three bishops have spoken out against Pope Francis’ interpretation of Amoris Laetitia to allow some remarried divorcees access to Holy Communion, saying such a reading is causing “rampant confusion,” is “alien” to the Catholic faith, and will spread “a plague of divorce” in the Church.

Bishop Athanasius Schneider, auxiliary of Astana, Kazakhstan, Archbishop Tomash Peta, Metropolitan of Astana, and Archbishop Jan Pawel Lenga of Karaganda, Kazakhstan issued a Profession of the immutable truths about sacramental marriage on December 31 as a “service of charity in truth” to the Church of today and to the Pope.

The bishops took the decision to make a “public and unequivocal profession of the truth” regarding the Church’s teaching on the indissolubility of marriage because they say they “are not allowed to be silent.”

As Catholic bishops charged with defending and promoting the Catholic faith and common discipline, they say they have a “grave responsibility” and “duty before the faithful” who expect from them “a public and unequivocal profession of the truth and the immutable discipline of the Church regarding the indissolubility of marriage.”

They note that after the publication of Pope Francis’ document on the family, Amoris Laetitia, various bishops and bishops’ conferences have issued norms allowing some civilly remarried divorcees, not living in sexual continence, to receive the sacraments of Penance and Holy Communion. They point out that these various hierarchical authorities (Germany, Malta, and Buenos Aires, although they do not cite them by name), have also received approval “even from the supreme authority of the Church.”

Last month Pope Francis decided to formally declare the Buenos Aires bishops’ interpretation of Amoris Laetitia “authentic magisterium.”

The spread of these ecclesiastically approved pastoral norms “has caused a considerable and ever increasing confusion among the faithful and the clergy” and are “a means of spreading the ‘plague of divorce’” in the Church, the Kazakhstan bishops write.

“Our Lord and Redeemer Jesus Christ solemnly reaffirmed God’s will regarding the absolute prohibition of divorce,” they recall, and the Church has always preserved and faithfully transmitted both in her doctrine and sacramental discipline “the crystalline teaching of Christ” concerning the indissolubility of marriage.

“Because of the vital importance that the doctrine and discipline of marriage and the Eucharist constitute, the Church is obliged to speak with the same voice. The pastoral norms regarding the indissolubility of marriage must not, therefore, be contradicted between one diocese and another, between one country and another.”

“Since the time of the Apostles,” the bishops explain, “the Church has observed this principle as St. Irenaeus of Lyons testifies”:

“The Church, though spread throughout the world to the ends of the earth, having received the faith from the Apostles and their disciples, preserves this preaching and this faith with care and, as if she inhabits a single house, believes in the same identical way, as if she had only one soul and only one heart, and preaches the truth of the faith, teaches it and transmits it in a unanimous voice, as if she had only one mouth” (Adversus haereses, I, 10, 2).

They further recall Pope John Paul II’s warning that the confusion sown in the consciences of the faithful by different “opinions and teachings” would diminish the “true sense of sin, almost to the point of eliminating it.”

Pope John Paul II erected St. Mary in Astana in 1999 and promoted it to an archdiocese on May 17, 2003, appointing Polish-born Tomash Peta as its archbishop. At the Ordinary Synod on the Family in 2015, Archbishop Peta, who attended as the delegate of Kazakhstan, began his brief intervention with the words Blessed Pope Paul VI pronounced in 1972: “From some crack the smoke of Satan has entered the temple of God.”

He then told the Synod Fathers who were assembled: “I am convinced that these were prophetic words of the holy pope, the author of Humanae vitae. During the Synod last year [in 2014], ‘the smoke of Satan’ was trying to enter the aula of Paul VI.” The archbishop added: “Unfortunately, one can still perceive the smell of this ‘infernal smoke’ in some items of the Instrumentum Laboris and also in the interventions of some synod fathers this year.” [Read the intervention here.]

In the Profession, (provided in full below) Bishop Athanasius Schneider, along with Archbishops Peta and Lenga, reiterate for the faithful seven immutable truths about the sacrament of marriage, and “in the spirit of St. John the Baptist, of St. John Fisher, of St. Thomas More, of Blessed Laura Vicuña and of numerous known and unknown confessors and martyrs of the indissolubility of marriage” affirm:

It is not licit (non licet) to justify, approve, or legitimize either directly or indirectly divorce and a non-conjugal stable sexual relationship through the sacramental discipline of the admission of so-called “divorced and remarried” to Holy Communion, in this case a discipline alien to the entire Tradition of the Catholic and Apostolic faith.

Read the full text of the Profession of the immutable truths about sacramental marriage here.

Read the source: https://www.lifesitenews.com/news/breaking-three-bishops-call-popes-reading-of-amoris-laetitia-alien-to-catho

Full text of Kazakhstan Catholic Bishops statement on Amoris Laetitia

Profession of the immutable truths about sacramental marriage

After the publication of the Apostolic Exhortation “Amoris laetitia” (2016) various bishops issued at local, regional, and national levels applicable norms regarding the sacramental discipline of those faithful, called “divorced and remarried,” who having still a living spouse to whom they are united with a valid sacramental matrimonial bond, have nevertheless begun a stable cohabitation more uxorio with a person who is not their legitimate spouse.

The aforementioned rules provide inter alia that in individual cases the persons, called “divorced and remarried,” may receive the sacrament of Penance and Holy Communion, while continuing to live habitually and intentionally more uxorio with a person who is not their legitimate spouse. These pastoral norms have received approval from various hierarchical authorities. Some of these norms have received approval even from the supreme authority of the Church.

The spread of these ecclesiastically approved pastoral norms has caused a considerable and ever increasing confusion among the faithful and the clergy, a confusion that touches the central manifestations of the life of the Church, such as sacramental marriage with the family, the domestic church, and the sacrament of the Most Holy Eucharist.

According to the doctrine of the Church, only the sacramental matrimonial bond constitutes a domestic church (see Second Vatican Council, Lumen Gentium, 11). The admission of so-called “divorced and remarried” faithful to Holy Communion, which is the highest expression of the unity of Christ the Spouse with His Church, means in practice a way of approving or legitimizing divorce, and in this meaning a kind of introduction of divorce in the life of the Church.

The mentioned pastoral norms are revealed in practice and in time as a means of spreading the “plague of divorce” (an expression used by the Second Vatican Council, see Gaudium et spes, 47). It is a matter of spreading the “plague of divorce” even in the life of the Church, when the Church, instead, because of her unconditional fidelity to the doctrine of Christ, should be a bulwark and an unmistakable sign of contradiction against the plague of divorce which is every day more rampant in civil society.

Unequivocally and without admitting any exception Our Lord and Redeemer Jesus Christ solemnly reaffirmed God’s will regarding the absolute prohibition of divorce. An approval or legitimation of the violation of the sacredness of the marriage bond, even indirectly through the mentioned new sacramental discipline, seriously contradicts God’s express will and His commandment. This practice therefore represents a substantial alteration of the two thousand-year-old sacramental discipline of the Church. Furthermore, a substantially altered discipline will eventually lead to an alteration in the corresponding doctrine.

The constant Magisterium of the Church, beginning with the teachings of the Apostles and of all the Supreme Pontiffs, has preserved and faithfully transmitted both in the doctrine (in theory) and in the sacramental discipline (in practice) in an unequivocal way, without any shadow of doubt and always in the same sense and in the same meaning (eodem sensu eademque sententia), the crystalline teaching of Christ concerning the indissolubility of marriage.

Because of its Divinely established nature, the discipline of the sacraments must never contradict the revealed word of God and the faith of the Church in the absolute indissolubility of a ratified and consummated marriage. “The sacraments not only presuppose faith, but by words and objects they also nourish, strengthen, and express it; that is why they are called “sacraments of faith.” (Second Vatican Council, Sacrosanctum Concilium, 59). “Even the supreme authority in the Church may not change the liturgy arbitrarily, but only in the obedience of faith and with religious respect for the mystery of the liturgy” (Catechism of the Catholic Church, 1125).

The Catholic faith by its nature excludes a formal contradiction between the faith professed on the one hand and the life and practice of the sacraments on the other. In this sense we can also understand the following affirmation of the Magisterium: “This split between the faith which many profess and their daily lives deserves to be counted among the more serious errors of our age.” (Second Vatican Council, Gaudium et Spes, 43) and “Accordingly, the concrete pedagogy of the Church must always remain linked with her doctrine and never be separated from it” (John Paul II, Apostolic Exhortation Familiaris Consortio, 33).

In view of the vital importance that the doctrine and discipline of marriage and the Eucharist constitute, the Church is obliged to speak with the same voice. The pastoral norms regarding the indissolubility of marriage must not, therefore, be contradicted between one diocese and another, between one country and another. Since the time of the Apostles, the Church has observed this principle as St. Irenaeus of Lyons testifies: “The Church, though spread throughout the world to the ends of the earth, having received the faith from the Apostles and their disciples, preserves this preaching and this faith with care and, as if she inhabits a single house, believes in the same identical way, as if she had only one soul and only one heart, and preaches the truth of the faith, teaches it and transmits it in a unanimous voice, as if she had only one mouth” (Adversus haereses, I, 10, 2). Saint Thomas Aquinas transmits to us the same perennial principle of the life of the Church: “There is one and the same faith of the ancients and the moderns, otherwise there would not be one and the same Church” (Questiones Disputatae de Veritate, q. 14, a. 12c).

The following warning from Pope John Paul II remains current and valid: “The confusion, created in the conscience of many faithful by the differences of opinions and teachings in theology, in preaching, in catechesis, in spiritual direction, about serious and delicate questions of Christian morals, ends up by diminishing the true sense of sin almost to the point of eliminating it” (Apostolic Exhortation Reconciliatio et Paenitenia, 18).

The meaning of the following statements of the Magisterium of the Church is fully applicable to the doctrine and sacramental discipline concerning the indissolubility of a ratified and consummated marriage:

• “For the Church of Christ, watchful guardian that she is, and defender of the dogmas deposited with her, never changes anything, never diminishes anything, never adds anything to them; but with all diligence she treats the ancient doctrines faithfully and wisely, which the faith of the Fathers has transmitted. She strives to investigate and explain them in such a way that the ancient dogmas of heavenly doctrine will be made evident and clear, but will retain their full, integral, and proper nature, and will grow only within their own genus — that is, within the same dogma, in the same sense and the same meaning” (Pius IX, Dogmatic Bull Ineffabilis Deus)

• “With regard to the very substance of truth, the Church has before God and men the sacred duty to announce it, to teach it without any attenuation, as Christ revealed it, and there is no condition of time that can reduce the rigor of this obligation. It binds in conscience every priest who is entrusted with the care of teaching, admonishing, and guiding the faithful” (Pius XII, Discourse to parish priests and Lenten preachers, March 23, 1949).

• “The Church does not historicize, does not relativize to the metamorphoses of profane culture the nature of the Church that is always equal and faithful to itself, as Christ wanted it and authentic tradition perfected it” (Paul VI, Homily from October 28, 1965).

• “Now it is an outstanding manifestation of charity toward souls to omit nothing from the saving doctrine of Christ” (Paul VI, Encyclical Humanae Vitae, 29).

• “Any conjugal difficulties are resolved without ever falsifying and compromising the truth” (John Paul II, Apostolic Exhortation Familiaris Consortio, 33).

• “The Church is in no way the author or the arbiter of this norm [of the Divine moral law]. In obedience to the truth which is Christ, whose image is reflected in the nature and dignity of the human person, the Church interprets the moral norm and proposes it to all people of good will, without concealing its demands of radicalness and perfection” (John Paul II, Apostolic Exhortation Familiaris Consortio, 33).

• “The other principle is that of truth and consistency, whereby the church does not agree to call good evil and evil good. Basing herself on these two complementary principles, the church can only invite her children who find themselves in these painful situations to approach the divine mercy by other ways, not however through the sacraments of penance and the eucharist until such time as they have attained the required dispositions” (John Paul II, Apostolic Exhortation Reconciliatio etPaenitentia, 34).

• “The Church’s firmness in defending the universal and unchanging moral norms is not demeaning at all. Its only purpose is to serve man’s true freedom. Because there can be no freedom apart from or in opposition to the truth” (John Paul II, Encyclical Veritatis Splendor, 96).

• “When it is a matter of the moral norms prohibiting intrinsic evil, there are no privileges or exceptions for anyone. It makes no difference whether one is the master of the world or the ‘poorest of the poor’ on the face of the earth. Before the demands of morality, we are all absolutely equal” (emphasis in original) (John Paul II, Encyclical Veritatis Splendor, 96).

• “The obligation of reiterating this impossibility of admission to the Eucharist is required for genuine pastoral care and for an authentic concern for the well-being of these faithful and of the whole Church, as it indicates the conditions necessary for the fullness of that conversion to which all are always invited by the Lord” (Pontifical Council for Legislative Texts, Declaration on the admissibility to the Holy Communion of the divorced and remarried, 24 June 2000, n. 5).

As Catholic bishops, who — according to the teaching of the Second Vatican Council — must defend the unity of faith and the common discipline of the Church, and take care that the light of the full truth should arise for all men (see Lumen Gentium, 23 ) we are forced in conscience to profess in the face of the current rampant confusion the unchanging truth and the equally immutable sacramental discipline regarding the indissolubility of marriage according to the bi-millennial and unaltered teaching of the Magisterium of the Church. In this spirit we reiterate:

• Sexual relationships between people who are not in the bond to one another of a valid marriage — which occurs in the case of the so-called “divorced and remarried” — are always contrary to God’s will and constitute a grave offense against God.

• No circumstance or finality, not even a possible imputability or diminished guilt, can make such sexual relations a positive moral reality and pleasing to God. The same applies to the other negative precepts of the Ten Commandments of God. Since “there exist acts which, per se and in themselves, independently of circumstances, are always seriously wrong by reason of their object” (John Paul II, Apostolic Exhortation Reconciliatio et Paenitentia, 17).

• The Church does not possess the infallible charism of judging the internal state of grace of a member of the faithful (see Council of Trent, session 24, chapter 1). The non-admission to Holy Communion of the so-called “divorced and remarried” does not therefore mean a judgment on their state of grace before God, but a judgment on the visible, public, and objective character of their situation. Because of the visible nature of the sacraments and of the Church herself, the reception of the sacraments necessarily depends on the corresponding visible and objective situation of the faithful.

• It is not morally licit to engage in sexual relations with a person who is not one’s legitimate spouse supposedly to avoid another sin. Since the Word of God teaches us, it is not lawful “to do evil so that good may come” (Romans 3, 8).

• The admission of such persons to Holy Communion may be permitted only when they with the help of God’s grace and a patient and individual pastoral accompaniment make a sincere intention to cease from now on the habit of such sexual relations and to avoid scandal. It is in this way that true discernment and authentic pastoral accompaniment were always expressed in the Church.

• People who have habitual non-marital sexual relations violate their indissoluble sacramental nuptial bond with their life style in relation to their legitimate spouse. For this reason they are not able to participate “in Spirit and in Truth” (see John 4, 23) at the Eucharistic wedding supper of Christ, also taking into account the words of the rite of Holy Communion: “Blessed are the guests at the wedding supper of the Lamb!” (Revelation 19, 9).

• The fulfillment of God’s will, revealed in His Ten Commandments and in His explicit and absolute prohibition of divorce, constitutes the true spiritual good of the people here on earth and will lead them to the true joy of love in the salvation of eternal life.

Being bishops in the pastoral office, who promote the Catholic and Apostolic faith (“cultores catholicae et apostolicae fidei,” see Missale Romanum, Canon Romanus), we are aware of this grave responsibility and our duty before the faithful who await from us a public and unequivocal profession of the truth and the immutable discipline of the Church regarding the indissolubility of marriage. For this reason we are not allowed to be silent.

We affirm therefore in the spirit of St. John the Baptist, of St. John Fisher, of St. Thomas More, of Blessed Laura Vicuña and of numerous known and unknown confessors and martyrs of the indissolubility of marriage:

It is not licit (non licet) to justify, approve, or legitimize either directly or indirectly divorce and a non-conjugal stable sexual relationship through the sacramental discipline of the admission of so-called “divorced and remarried” to Holy Communion, in this case a discipline alien to the entire Tradition of the Catholic and Apostolic faith.

By making this public profession before our conscience and before God who will judge us, we are sincerely convinced that we have provided a service of charity in truth to the Church of our day and to the Supreme Pontiff, Successor of Saint Peter and Vicar of Christ on earth.

31 December 2017, the Feast of the Holy Family, in the year of the centenary of the apparitions of Our Lady at Fatima.

+ Tomash Peta, Archbishop Metropolitan of the Archdiocese of Saint Mary in Astana

+ Jan Pawel Lenga, Archbishop-Bishop of Karaganda

+ Athanasius Schneider, Auxiliary Bishop of the Archdiocese of Saint Mary in Astana

Read the source: https://www.lifesitenews.com/news/full-text-of-kazakhstan-catholic-bishops-statement-on-amoris-laetitia

BISHOPS STAND FIRM ON INDISSOLUBILITY OF MARRIAGE

by Church Militant  •  ChurchMilitant.com  •  January 1, 2018

Bp. Athanasius Schneider and two others issue decree rejecting liberal interpretations of Amoris Laetitia

Bishop Athanasius Schneider of, Auxiliary Bishop of Astana, Kazakhstan, along with Abp. Tomash Peta of Saint Mary in Astana and Abp. Jan Pawel of Karaganda, signed the following document addressing Amoris Laetitia on December 31, 2017.*******

Profession of Immutable Truths About Sacramental Marriage

Tomash Peta, Archbishop Metropolitan of the Archdiocese of Saint Mary in Astana+ Jan Pawel Lenga, Archbishop-Bishop of KaragandaAfter the publication of the Apostolic Exhortation Amoris laetitiae (2016), various bishops have issued, at the local, regional and national levels, norms of application to the sacramental discipline of the faithful, so-called “divorced-remarried” who, although the spouse to whom they are united by a valid bond of sacramental marriage is still alive, have begun cohabiting in the manner of spouses with a person other than their legitimate spouse.

These standards provide that, in individual cases, divorced-remarried persons may receive the sacrament of Penance and Holy Communion, although they continue to live habitually and intentionally in the manner of spouses with another person than their lawful spouse. Such pastoral norms have been approved by several hierarchical authorities. Some of these norms have even received the approval of the supreme authority of the Church.

The spread of such ecclesiastically approved pastoral norms has caused significant and ever greater confusion among both the faithful and the clergy, confusion that touches the heart of the life of the Church by manifestations like sacramental marriage, family, the domestic church and the sacrament of the Most Holy Eucharist.

According to the doctrine of the Church, a domestic church is made only by the sacramental marriage bond alone (see Vatican Council II, Lumen Gentium 11). The admission of the so-called “divorced-remarried” faithful to Holy Communion, which is the highest expression of the unity of Christ-Bridegroom with His Church, signifies in practice the approval or legitimation of divorce. In this sense, it introduces in a way divorce in the life of the Church.

The admission of the so-called “divorced-remarried” faithful to Holy Communion signifies in practice the approval or legitimation of divorce. Tweet

The pastoral norms evoked contribute — in fact and in time — to the dissemination of the “epidemic of divorce,” an expression used by the Second Vatican Council (see Gaudium et Spes 47). This spread of the “epidemic of divorce” comes in the very life of the Church, even though the Church, by Her unconditional fidelity to the doctrine of Christ, should be a bulwark and an incomparable sign of contradiction against the plague of ever more widespread divorce in civil society.

In an absolutely univocal way and without admitting any exception, Our Lord and Redeemer Jesus Christ solemnly reconfirmed God’s will for the absolute prohibition of divorce. An approval or legitimation of the violation of the sacredness of the marriage bond, even indirectly by the new sacramental discipline evoked, seriously contradicts the express will of God and His command. Such a practice thus substantially alters the Church’s 2,000-year-old sacramental discipline, which will also, over time, lead to an alteration of the corresponding doctrine.

The constant Magisterium of the Church, beginning with the teachings of the Apostles and of all the Sovereign Pontiffs, has preserved and faithfully transmitted the crystalline teaching of Christ on the indissolubility of marriage: both the doctrine (in theory) and the sacramental discipline (in practice). She did so unequivocally, without a shadow of doubt and always in the same sense and meaning (eodem sensu eademque sententia).

Because established by God, the discipline of the sacraments must never contradict the revealed word of God or the Faith of the Church in the absolute indissolubility of marriage ratified and consummated.

“Not only do the sacraments presuppose faith, but also, through words and things, they nourish it, they fortify it, they express it; that is why they are called sacraments of faith” (Vatican II, Sacrosanctum Concilium, 59). “Even the supreme authority in the Church cannot change the liturgy at will, but only in the obedience of faith and in the religious respect of the mystery of the liturgy” (Catechism of the Catholic Church, 1125). The Catholic faith, by its nature, excludes a formal contradiction between professed faith on the one hand and the life and practice of the sacraments on the other. It is in this sense that we can understand the following statement of the Magisterium: “This divorce between the faith they claim and the daily behavior of many is one of the most serious mistakes of our time” (Vatican II, Gaudium et spes, 43) and “the concrete pedagogy of the Church must always be linked to its doctrine and never separated from it” (John Paul II, Apostolic Exhortation Familiaris Consortio, 33).

In view of the vital importance of both doctrine and the discipline of marriage and the Eucharist, the Church is obliged to speak with one voice. The pastoral norms on the indissolubility of marriage must not be contradicted from one diocese to another, from one country to another. Since apostolic times, the Church has observed this principle, as St. Irenaeus of Lyons testifies: “In fact, the Church, although scattered throughout the whole world to the ends of the earth, having received apostles and their followers faith … keeps it with care, as dwelling only one house, it believes in an identical way, as having only one soul and one heart, and she preaches, teaches them and transmits them unanimously, as having only one mouth” (Adversus haereses I, 10, 2). Saint Thomas Aquinas gives us the same perennial principle of the life of the Church: “There is only one and the same faith from the Ancients to the Moderns, otherwise it would not be the same and unique Church” (Questiones Disputatae de Veritate, 14, 12c).

The admonition of Pope John Paul II remains valid and valid: “The confusion created in the conscience of many faithful by differences of opinion and teaching in theology, in preaching, in catechesis, in the spiritual direction on the subject of serious and delicate questions of Christian morality, ends up diminishing, almost to the point of erasing it, the true meaning of sin”(Apostolic Exhortation Reconciliatio and Paenitenia, 18).

The meaning of the following affirmations of the Magisterium of the Church fully apply to the doctrine and the sacramental discipline on the indissolubility of marriage ratified and consummated:

  • “In fact the Church of Christ, guardian and protector of the dogmas from which it has received the deposit, never changes anything, never subtracts anything; but what is ancient, which has taken shape in ancient times, and which the faith of the Fathers has sown, it takes every care to polish and refine so that these ancient dogmas of heavenly doctrine receive the evidence, the light, the distinction, while preserving their fullness, their integrity, their own character, and that they grow only according to their kind, that is, in the same doctrine, in the same sense, in the same thought.” (Pius IX, Dogmatic Bull Ineffabilis Deus)
  • “As for the substance of the truth, the Church has, before God and men, the sacred duty of proclaiming it, of teaching it without any attenuation, as Christ has revealed it, and there is no condition for a time that may attenuate the rigor of this obliation. This duty binds in conscience every priest entrusted with the task of teaching, admonishing and guiding the faithful.” (Pius XII, Address to the priests and preachers of Lent, March 23, 1949)
  • “The Church does not historicize, does not relativize its nature according to the metamorphoses of secular culture. The nature of the Church is always equal and faithful to itself, as Christ desired it and the authentic tradition perfected it.” (Paul VI, Homily of October 28, 1965)
  • “In no way diminish the salutary doctrine of Christ, an eminent form of charity towards souls.” (Paul VI, Encyclical Humanae Vitae, 29)
  • “She never ceases to make her calls and her encouragement to resolve possible marital difficulties without ever falsifying or compromising the truth.” (John Paul II, Apostolic Exhortation Familiaris Consortio, 33)
  • “The Church is neither the author nor the arbiter of such a standard [of the divine moral law]. By obedience to the truth that is Christ, Whose image is reflected in the nature and dignity of the human person, the Church interprets the moral norm and proposes it to all men of good will, without hiding their demands of radicalism and perfection.” (John Paul II, Apostolic Exhortation Familiaris consortio, 33)
  • “The other principle is that of truth and coherence, whereby the Church does not agree to call good what is evil and evil what is good. On the basis of these two complementary principles, the Church can only invite her sons who find themselves in these painful situations to approach divine mercy in other ways, even though it is not the sacraments of the Church, Penance and the Eucharist, as long as they do not fulfill the required conditions.” (John Paul II, Apostolic Exhortation Reconciliatio and Paenitentia, 34)
  • “The firmness of the Church in its defense of universal and immutable moral standards is not humiliating. It only serves the true freedom of man: as long as there is no freedom neither out of the truth nor against it.” (John Paul II, Encyclical Veritatis Splendor, 96)
  • “Compared to the moral norms that forbid intrinsic evil, there is no privilege or exception for anyone. Whether one is the master of the world or the last of the ‘wretches’ on the face of the earth, that makes no difference: Before moral demands, we are all absolutely equal.” (John Paul II, Encyclical Veritatis Splendor, 96)
  • “The duty to reaffirm this non-possibility of admitting to the Eucharist [divorced- remarried] is a condition of true pastoral care, genuine concern for the good of these faithful and of the whole Church, because it indicates the necessary conditions for the fullness of this conversion, to which all are always invited.” (Pontifical Council for Legislative Texts, “Declaration on Communion for Divorced and Remarried Persons,” June 24, 2000)

As Catholic bishops, following the teaching of the Second Vatican Council, we must defend the unity of faith and the common discipline of the Church and ensure that the light of the full truth emerges for all men (cf. Lumen gentium, 23). Faced with the ever-increasing confusion, we are thus obliged in conscience to profess the immutable truth and the just as immutable sacramental discipline on the indissolubility of marriage, in accordance with what the Magisterium of the Church has been teaching in an unalterable way for 2,000 years. With this in mind, we recall that:

  • Sexual intercourse between persons not bound by a valid marriage — which is the case of “divorced-remarried” — is always contrary to the will of God and is a grave offense to God.
  • No circumstance or finality, not even a possible diminution of accountability or guilt, can make such sexual relations morally positive or pleasing to God. This applies to all other negative precepts of the Ten Commandments of God. Indeed, “there are acts which, by themselves and in themselves, independently of the circumstances, are always seriously unlawful, because of their object.” (John Paul II, Apostolic Exhortation Reconciliatio and paenitenia, 17)
  • The Church does not possess the infallible charism of judging the internal state of grace of a believer (see Council of Trent, sess. 24, ch. 1). The non-admission to Holy Comunion of “divorced-remarried” is not therefore to judge their state of grace before God but to judge the visible, public and objective nature of their situation. Because of the visible nature of the sacraments and of the Church itself, the reception of the sacraments necessarily depends on the corresponding situation, visible and objective, of the faithful.
  • It is not morally lawful to have sex with someone who is not the rightful spouse in order to avoid another sin. Indeed, the Word of God teaches that it is not lawful to “do evil so that good may come” (Rm 3:8).
  • The admission of such persons to Holy Communion can only be permitted when, with the help of God’s grace and individualized and patient pastoral accompaniment, they sincerely propose to stop such sexual intercourse and avoid the scandal. In this way, true discernment and authentic pastoral accompaniment have always been expressed in the Church.
  • People who have nonmarital sexual intercourse violate this indissoluble marriage relationship and lifestyle with their lawful spouse. For this reason, they are not able to participate “in spirit and in truth” (Jn 4:23) at the eucharistic wedding meal of Christ, according to the word of the rite of Holy Communion: “Happy guests at the wedding feast of the Lamb!”
  • To fulfill the will of God, revealed in His Ten Commandments and in His explicit and absolute prohibition of divorce, is the true spiritual good of the person here on earth and will lead to true joy of love in salvation for the sake of eternal life.

The bishops, by their pastoral office (munus) are cultores catholicæ and apostolicæ fidei: they “faithfully watch over the Catholic faith received from the Apostles” (see Missale Romanum, Canon Romanus). We are aware of this grave responsibility and of our duty to the faithful who expect from us a public and unequivocal profession of the truth and the unchanging discipline of the Church on the indissolubility of marriage. For this reason, we are not allowed to remain silent.

We are aware of this grave responsibility and of our duty to the faithful. For this reason, we are not allowed to remain silent.Tweet

In the spirit of St. John the Baptist, we affirm St. John Fisher, St. Thomas More, Bl. Laura Vicuña and many confessors and martyrs, known and unknown, of the indissolubility of marriage:

It is not permitted (non-licet) to justify, approve or legitimize, directly or indirectly, divorce and stable nonconjugal sexual relations by admitting so-called “divorced-remarried” to Communion, since it is in this case a discipline other than that conforming to the Tradition of the Catholic and Apostolic Faith.

By making this public profession before our conscience and before God Who will judge us, we are sincerely convinced of having thus rendered a service of charity in truth to the present Church and to the Sovereign Pontiff, Successor of Peter and Vicar of Christ on Earth.

31 December 2017, Feast of the Holy Family, in the year of the centenary of the apparitions of Our Lady in Fátima

Athanasius Schneider, Auxiliary Bishop of the Diocese of Astana, Kazakhstan

Tomash Peta, Archbishop Metropolitan of the Archdiocese of Saint Mary in Astana

Jan Pawel Lenga, Archbishop-Bishop of Karaganda

Read the source: https://www.churchmilitant.com/news/article/bishops-stand-firm-on-indissolubility-of-marriage

Kazakhstan Bishops Call Communion for Remarried “Alien to the Entire Tradition of the Catholic and Apostolic Faith”

Almost exactly a year after they issued a call for prayer that the pope would uphold Catholic teaching on marriage, three bishops from Kazakhstan — Tomash Peta, Metropolitan Archbishop of the archdiocese of Saint Mary in Astana, Jan Pawel Lenga, Archbishop-Bishop emeritus of Karaganda, and Athanasius Schneider, Auxiliary Bishop of the archdiocese of Saint Mary in Astana — have issued a new statement, saying that any change in sacramental discipline that would allow Catholic divorcees living in new sexual unions to receive Holy Communion is “alien to the entire Tradition of the Catholic and Apostolic faith”.

One year ago this month, these same bishops issued a joint statement urging the faithful to pray that Pope Francis would “confirm the unchanging praxis of the Church with regard to the truth of the indissolubility of marriage.”

As 1P5 reported last January:

The statement, issued on January 18th, the Feast of the Chair of St. Peter, is much more than a solicitation to storm heaven. The bishops document their concerns with “published norms” for the “application and interpretations” of Amoris Laetitia “whereby the divorced who have attempted civil marriage with a new partner, notwithstanding the sacramental bond by which they are joined to their legitimate spouse, are admitted to the sacraments of Penance and the Eucharist without fulfilling the duty, established by God, of ceasing to violate the bond of their existing sacramental marriage.”

The bishops assert that “Pastors of the Church who tolerate or authorize, even in individual or exceptional cases,  the reception of the sacrament of the Eucharist by the divorced and so-called “remarried,” without their being clothed in the ‘wedding garment,’… are complicit in this way with a continual offense against the sacramental bond of marriage, the nuptial bond between Christ and the Church and the nuptial bond between Christ and the individual soul who receives his Eucharistic Body.”

Making mention of particular churches that have issued pastoral guidelines for the implementation of Amoris Laetitia along such lines, the bishop say that such guidelines “contradict the universal tradition of the Catholic Church, which by means of an uninterrupted Petrine Ministry of the Sovereign Pontiffs has always been faithfully kept, without any shadow of doubt or of ambiguity, either in its doctrine or its praxis, in that which concerns the indissolubility of marriage.”

Pope Francis did not, however, respond to their insistence that “only the voice of the Supreme Pastor of the Church can definitively impede a situation where in the future, the Church of our time is described with the following expression: ‘all the world groaned and noticed with amazement that it has in practice accepted divorce’”. Instead, he chose to add his confirmation of the permissive interpretation in the guidelines of the bishops of Buenos Aires to the official actsof the Holy See — a decision that Cardinal Coccopalmerio, President of the Pontifical Council for Legislative Texts, said makes it a part of the pope’s “authentic magisterium.”

In their new statement, issued on the Feast of the Holy Family (Dec. 31), the Kazakhstani bishops do not specifically mention the recent actions of the pope, but nevertheless warn that “The admission of so-called ‘divorced and remarried’ faithful to Holy Communion, which is the highest expression of the unity of Christ the Spouse with His Church, means in practice a way of approving or legitimizing divorce, and in this meaning a kind of introduction of divorce in the life of the Church.” Further, they say, the new norms being implemented by bishops in various parts of the world (in line with the pope’s support of the Buenos Aires bishops) represent “a matter of spreading the ‘plague of divorce’ even in the life of the Church, when the Church, instead, because of her unconditional fidelity to the doctrine of Christ, should be a bulwark and an unmistakable sign of contradiction against the plague of divorce which is every day more rampant in civil society.”

The bishops go on to explain the gravity of the shift in direction from the Vatican:

Unequivocally and without admitting any exception Our Lord and Redeemer Jesus Christ solemnly reaffirmed God’s will regarding the absolute prohibition of divorce. An approval or legitimation of the violation of the sacredness of the marriage bond, even indirectly through the mentioned new sacramental discipline, seriously contradicts God’s express will and His commandment. This practice therefore represents a substantial alteration of the two thousand-year-old sacramental discipline of the Church. Furthermore, a substantially altered discipline will eventually lead to an alteration in the corresponding doctrine.

The constant Magisterium of the Church, beginning with the teachings of the Apostles and of all the Supreme Pontiffs, has preserved and faithfully transmitted both in the doctrine (in theory) and in the sacramental discipline (in practice) in an unequivocal way, without any shadow of doubt and always in the same sense and in the same meaning (eodem sensu eademque sententia), the crystalline teaching of Christ concerning the indissolubility of marriage.

Because of its Divinely established nature, the discipline of the sacraments must never contradict the revealed word of God and the faith of the Church in the absolute indissolubility of a ratified and consummated marriage. [emphasis added]

In support of their position, the Kazakhstani bishops make ample reference to teaching and thought not just of the Second Vatican Council, but also of the conciliar and post-conciliar popes and other Vatican dicasteries, making it difficult for papal defenders to dismiss their claims as a solely traditionalist critique.

They then invoke their obligation as bishops, who have a “grave responsibility” and “duty before the faithful who await from us a public and unequivocal profession of the truth and the immutable discipline of the Church regarding the indissolubility of marriage.”

“For this reason,” they say, “we are not allowed to be silent.”

They go on:

We affirm therefore in the spirit of St. John the Baptist, of St. John Fisher, of St. Thomas More, of Blessed Laura Vicuña and of numerous known and unknown confessors and martyrs of the indissolubility of marriage:

It is not licit (non licet) to justify, approve, or legitimize either directly or indirectly divorce and a non-conjugal stable sexual relationship through the sacramental discipline of the admission of so-called “divorced and remarried” to Holy Communion, in this case a discipline alien to the entire Tradition of the Catholic and Apostolic faith.

By making this public profession before our conscience and before God who will judge us, we are sincerely convinced that we have provided a service of charity in truth to the Church of our day and to the Supreme Pontiff, Successor of Saint Peter and Vicar of Christ on earth. [emphasis in original]

The full text of the Kazakhstani bishops’ statement is below:


Profession of the Immutable Truths About Sacramental Marriage

After the publication of the Apostolic Exhortation “Amoris laetitia” (2016) various bishops issued at local, regional, and national levels applicable norms regarding the sacramental discipline of those faithful, called “divorced and remarried,” who having still a living spouse to whom they are united with a valid sacramental matrimonial bond, have nevertheless begun a stable cohabitation more uxorio with a person who is not their legitimate spouse.

The aforementioned rules provide inter alia that in individual cases the persons, called “divorced and remarried,” may receive the sacrament of Penance and Holy Communion, while continuing to live habitually and intentionally more uxorio with a person who is not their legitimate spouse. These pastoral norms have received approval from various hierarchical authorities. Some of these norms have received approval even from the supreme authority of the Church.

The spread of these ecclesiastically approved pastoral norms has caused a considerable and ever increasing confusion among the faithful and the clergy, a confusion that touches the central manifestations of the life of the Church, such as sacramental marriage with the family, the domestic church, and the sacrament of the Most Holy Eucharist.

According to the doctrine of the Church, only the sacramental matrimonial bond constitutes a domestic church (see Second Vatican Council, Lumen Gentium, 11). The admission of so-called “divorced and remarried” faithful to Holy Communion, which is the highest expression of the unity of Christ the Spouse with His Church, means in practice a way of approving or legitimizing divorce, and in this meaning a kind of introduction of divorce in the life of the Church.

The mentioned pastoral norms are revealed in practice and in time as a means of spreading the “plague of divorce” (an expression used by the Second Vatican Council, see Gaudium et spes, 47). It is a matter of spreading the “plague of divorce” even in the life of the Church, when the Church, instead, because of her unconditional fidelity to the doctrine of Christ, should be a bulwark and an unmistakable sign of contradiction against the plague of divorce which is every day more rampant in civil society.

Unequivocally and without admitting any exception Our Lord and Redeemer Jesus Christ solemnly reaffirmed God’s will regarding the absolute prohibition of divorce. An approval or legitimation of the violation of the sacredness of the marriage bond, even indirectly through the mentioned new sacramental discipline, seriously contradicts God’s express will and His commandment. This practice therefore represents a substantial alteration of the two thousand-year-old sacramental discipline of the Church. Furthermore, a substantially altered discipline will eventually lead to an alteration in the corresponding doctrine.

The constant Magisterium of the Church, beginning with the teachings of the Apostles and of all the Supreme Pontiffs, has preserved and faithfully transmitted both in the doctrine (in theory) and in the sacramental discipline (in practice) in an unequivocal way, without any shadow of doubt and always in the same sense and in the same meaning (eodem sensu eademque sententia), the crystalline teaching of Christ concerning the indissolubility of marriage.

Because of its Divinely established nature, the discipline of the sacraments must never contradict the revealed word of God and the faith of the Church in the absolute indissolubility of a ratified and consummated marriage. “The sacraments not only presuppose faith, but by words and objects they also nourish, strengthen, and express it; that is why they are called “sacraments of faith.” (Second Vatican Council, Sacrosanctum Concilium, 59). “Even the supreme authority in the Church may not change the liturgy arbitrarily, but only in the obedience of faith and with religious respect for the mystery of the liturgy” (Catechism of the Catholic Church, 1125).

The Catholic faith by its nature excludes a formal contradiction between the faith professed on the one hand and the life and practice of the sacraments on the other. In this sense we can also understand the following affirmation of the Magisterium: “This split between the faith which many profess and their daily lives deserves to be counted among the more serious errors of our age.” (Second Vatican Council, Gaudium et Spes, 43) and “Accordingly, the concrete pedagogy of the Church must always remain linked with her doctrine and never be separated from it” (John Paul II, Apostolic Exhortation Familiaris Consortio, 33).

In view of the vital importance that the doctrine and discipline of marriage and the Eucharist constitute, the Church is obliged to speak with the same voice. The pastoral norms regarding the indissolubility of marriage must not, therefore, be contradicted between one diocese and another, between one country and another. Since the time of the Apostles, the Church has observed this principle as St. Irenaeus of Lyons testifies: “The Church, though spread throughout the world to the ends of the earth, having received the faith from the Apostles and their disciples, preserves this preaching and this faith with care and, as if she inhabits a single house, believes in the same identical way, as if she had only one soul and only one heart, and preaches the truth of the faith, teaches it and transmits it in a unanimous voice, as if she had only one mouth”(Adversus haereses, I, 10, 2). Saint Thomas Aquinas transmits to us the same perennial principle of the life of the Church: “There is one and the same faith of the ancients and the moderns, otherwise there would not be one and the same Church” (Questiones Disputatae de Veritate, q. 14, a. 12c).

The following warning from Pope John Paul II remains current and valid: “The confusion, created in the conscience of many faithful by the differences of opinions and teachings in theology, in preaching, in catechesis, in spiritual direction, about serious and delicate questions of Christian morals, ends up by diminishing the true sense of sin almost to the point of eliminating it” (Apostolic Exhortation Reconciliatio et Paenitenia, 18).

The meaning of the following statements of the Magisterium of the Church is fully applicable to the doctrine and sacramental discipline concerning the indissolubility of a ratified and consummated marriage:

  • “For the Church of Christ, watchful guardian that she is, and defender of the dogmas deposited with her, never changes anything, never diminishes anything, never adds anything to them; but with all diligence she treats the ancient doctrines faithfully and wisely, which the faith of the Fathers has transmitted. She strives to investigate and explain them in such a way that the ancient dogmas of heavenly doctrine will be made evident and clear, but will retain their full, integral, and proper nature, and will grow only within their own genus — that is, within the same dogma, in the same sense and the same meaning” (Pius IX, Dogmatic Bull Ineffabilis Deus)
  • “With regard to the very substance of truth, the Church has before God and men the sacred duty to announce it, to teach it without any attenuation, as Christ revealed it, and there is no condition of time that can reduce the rigor of this obligation. It binds in conscience every priest who is entrusted with the care of teaching, admonishing, and guiding the faithful “(Pius XII, Discourse to parish priests and Lenten preachers, March 23, 1949).
  • “The Church does not historicize, does not relativize to the metamorphoses of profane culture the nature of the Church that is always equal and faithful to itself, as Christ wanted it and authentic tradition perfected it” (Paul VI, Homily from October 28, 1965).
  • “Now it is an outstanding manifestation of charity toward souls to omit nothing from the saving doctrine of Christ” (Paul VI, Encyclical Humanae Vitae, 29).
  • “Any conjugal difficulties are resolved without ever falsifying and compromising the truth” (John Paul II, Apostolic Exhortation FamiliarisConsortio, 33).
  • “The Church is in no way the author or the arbiter of this norm [of the Divine moral law]. In obedience to the truth which is Christ, whose image is reflected in the nature and dignity of the human person, the Church interprets the moral norm and proposes it to all people of good will, without concealing its demands of radicalness and perfection” (John Paul II, Apostolic Exhortation Familiaris Consortio, 33).
  • “The other principle is that of truth and consistency, whereby the church does not agree to call good evil and evil good. Basing herself on these two complementary principles, the church can only invite her children who find themselves in these painful situations to approach the divine mercy by other ways, not however through the sacraments of penance and the eucharist until such time as they have attained the required dispositions” (John Paul II, Apostolic Exhortation Reconciliatio et Paenitentia, 34).
  • “The Church’s firmness in defending the universal and unchanging moral norms is not demeaning at all. Its only purpose is to serve man’s true freedom. Because there can be no freedom apart from or in opposition to the truth”(John Paul II, Encyclical Veritatis Splendor, 96).
  • When it is a matter of the moral norms prohibiting intrinsic evil, there are no privileges or exceptions for anyone. It makes no difference whether one is the master of the world or the “poorest of the poor” on the face of the earth. Before the demands of morality we are all absolutely equal” (emphasis in original) (John Paul II, Encyclical Veritatis Splendor, 96).
  • “The obligation of reiterating this impossibility of admission to the Eucharist is required for genuine pastoral care and for an authentic concern for the well-being of these faithful and of the whole Church, as it indicates the conditions necessary for the fullness of that conversion to which all are always invited by the Lord“ (Pontifical Council for Legislative Texts, Declaration on the admissibility to the Holy Communion of the divorced and remarried, 24 June 2000, n. 5).As Catholic bishops, who – according to the teaching of the Second Vatican Council – must defend the unity of faith and the common discipline of the Church, and take care that the light of the full truth should arise for all men (see Lumen Gentium, 23 ) we are forced in conscience to profess in the face of the current rampant confusion the unchanging truth and the equally immutable sacramental discipline regarding the indissolubility of marriage according to the bimillennial and unaltered teaching of the Magisterium of the Church. In this spirit we reiterate:
  • Sexual relationships between people who are not in the bond to one another of a valid marriage – which occurs in the case of the so-called “divorced and remarried” – are always contrary to God’s will and constitute a grave offense against God.
  • No circumstance or finality, not even a possible imputability or diminished guilt, can make such sexual relations a positive moral reality and pleasing to God. The same applies to the other negative precepts of the Ten Commandments of God. Since “there exist acts which, per se and in themselves, independently of circumstances, are always seriously wrong by reason of their object” (John Paul II, Apostolic Exhortation Reconciliatio et Paenitentia, 17).
  • The Church does not possess the infallible charism of judging the internal state of grace of a member of the faithful (see Council of Trent, session 24, chapter 1). The non-admission to Holy Communion of the so-called “divorced and remarried” does not therefore mean a judgment on their state of grace before God, but a judgment on the visible, public, and objective character of their situation. Because of the visible nature of the sacraments and of the Church herself, the reception of the sacraments necessarily depends on the corresponding visible and objective situation of the faithful.
  • It is not morally licit to engage in sexual relations with a person who is not one’s legitimate spouse supposedly to avoid another sin. Since the Word of God teaches us, it is not lawful “to do evil so that good may come” (Romans 3, 8).
  • The admission of such persons to Holy Communion may be permitted only when they with the help of God’s grace and a patient and individual pastoral accompaniment make a sincere intention to cease from now on the habit of such sexual relations and to avoid scandal. It is in this way that true discernment and authentic pastoral accompaniment were always expressed in the Church.
  • People who have habitual non-marital sexual relations violate their indissoluble sacramental nuptial bond with their life style in relation to their legitimate spouse. For this reason they are not able to participate “in Spirit and in Truth” (see John 4, 23) at the Eucharistic wedding supper of Christ, also taking into account the words of the rite of Holy Communion: “Blessed are the guests at the wedding supper of the Lamb!” (Revelation 19, 9).
  • The fulfillment of God’s will, revealed in His Ten Commandments and in His explicit and absolute prohibition of divorce, constitutes the true spiritual good of the people here on earth and will lead them to the true joy of love in the salvation of eternal life.

Being bishops in the pastoral office, who promote the Catholic and Apostolic faith (“cultores catholicae et apostolicae fidei”, see Missale Romanum, Canon Romanus), we are aware of this grave responsibility and our duty before the faithful who await from us a public and unequivocal profession of the truth and the immutable discipline of the Church regarding the indissolubility of marriage. For this reason we are not allowed to be silent.

We affirm therefore in the spirit of St. John the Baptist, of St. John Fisher, of St. Thomas More, of Blessed Laura Vicuña and of numerous known and unknown confessors and martyrs of the indissolubility of marriage:

It is not licit (non licet) to justify, approve, or legitimize either directly or indirectly divorce and a non-conjugal stable sexual relationship through the sacramental discipline of the admission of so-called “divorced and remarried” to Holy Communion, in this case a discipline alien to the entire Tradition of the Catholic and Apostolic faith.

By making this public profession before our conscience and before God who will judge us, we are sincerely convinced that we have provided a service of charity in truth to the Church of our day and to the Supreme Pontiff, Successor of Saint Peter and Vicar of Christ on earth .

31 December 2017, the Feast of the Holy Family, in the year of the centenary of the apparitions of Our Lady at Fatima.

+ Tomash Peta, Archbishop Metropolitan of the Archdiocese of Saint Mary in Astana

+ Jan Pawel Lenga, Archbishop-Bishop of Karaganda

+ Athanasius Schneider, Auxiliary Bishop of the Archdiocese of Saint Mary in Astana

Read the source: https://onepeterfive.com/kazakhstan-bishops-call-communion-for-remarried-alien-to-the-entire-tradition-of-the-catholic-and-apostolic-faith/

Former US Nuncio joins statement calling Pope’s reading of Amoris Laetitia ‘alien’ to Catholic faith

ROME, January 2, 2018 (LifeSiteNews) — Two Italian archbishops have joined three bishops of Kazakhstan in professing the “immutable truths about sacramental marriage,” the Italian Catholic website Corrispondenza Romana has reported.

Like the Kazakh Ordinaries, Archbishop Carlo Maria Viganò, former apostolic nuncio to the United States, and His Excellency Luigi Negri, archbishop emeritus of Ferrara-Comacchio, have taken issue with Pope Francis’ official interpretation of Amoris Laetitia to allow some “remarried” divorcees to receive Holy Communion.

Last month Pope Francis decided to formally declare the Buenos Aires bishops’ interpretation of Amoris Laetitia “authentic magisterium.”

In the profession, released Jan. 2, the Ordinaries, all from Kazakhstan and including auxiliary Bishop Athanasius Schneider of Astana, say that the Pope’s official interpretation, along with those of other bishops’ conferences such as Germany and Malta, is causing “rampant confusion,” and will spread a “plague of divorce,” and is “alien” to the entire Catholic Tradition and faith.

In view of the “increasing confusion” spreading among clergy and laity alike, the bishops reassert the Church’s perennial teaching on the indissolubility of marriage, and argue that admitting some “remarried” divorcees (who do not have an annulment and are not living in sexual continence) to the Sacraments of Penance and Holy Communion, amounts to a “kind of introduction of divorce in the life of the Church.”

The bishops underscore their “grave responsibility” and “duty to the faithful” who expect from them “a public and unequivocal profession of the truth and the immutable discipline of the Church regarding the indissolubility of marriage.”

“For this reason, we are not allowed to be silent,” they add.

READ MORE: Three bishops call Pope’s reading of Amoris Laetitia “alien” to Catholic faith

Archbishop Carlo Maria Viganò was ordained a priest on March 24, 1968. He entered the diplomatic service of the Holy See in 1973 and worked at the papal diplomatic missions in Iraq and Great Britain. He was named Special Envoy and Permanent Observer of the Holy See to the Council of Europe in Strasbourg in 1989, and Apostolic Nuncio to Nigeria by Pope John Paul II in 1992. At the close of his mission to Nigeria, Viganò was assigned as an official of the Secretariat of State. He was named Secretary General of the Governorate of Vatican City State from 2009-2011, until his appointment as Apostolic Nuncio to the U.S. His brother, Lorenzo, is a Jesuit priest.

Archbishop Luigi Negri was ordained to the priesthood on June 28, 1972 and was appointed bishop of San Marino-Montefeltro by Pope John Paul II on March 17, 2005. In December 2012 he was promoted to archbishop of Ferrara-Commacchio, an office which he held until February 3, 2017.

“Archbishop Negri is known as energetic pastor, theologian and philosopher; Bishops Viganò is regarded as a distinguished diplomat and excellent administrator,” the Italian news agency Corrispondenza Romana noted in a statement released earlier this evening in Rome.

Both archbishops participated in a conference marking the upcoming 50thanniversary of Paul VI’s encyclical Humanae Vitae. The conference, entitled Humanae Vitae at 50: Setting the Context, was hosted at the Pontifical University of St. Thomas Aquinas (Angelicum) in Rome last October and featured talks by German Cardinal Walter Brandmüller, Italian historian Prof. Roberto de Mattei, and Austrian philosopher Prof. Joseph Seifert. It aimed at offering participants an opportunity to study Humanae Vitae in the context of its time, as well as its place in the continuity of the Church’s perennial teaching and in the life of Catholics today.

Read the source: https://www.lifesitenews.com/news/two-italian-bishops-join-kazakh-bishops-in-profession-of-truths-about-sacra

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Cardinal Raymond Burke: Church divisions show urgent need for clarity http://www.pagadiandiocese.org/2017/09/24/cardinal-raymond-burke-church-divisions-show-urgent-need-for-clarity/

Catholic Clergy & Scholars Issue “Filial Correction” to Pope Francis Against “Propagation of Heresies” http://www.pagadiandiocese.org/2017/09/23/catholic-clergy-scholars-issue-filial-correction-to-pope-francis-against-propagation-of-heresies/

CARDINAL GERHARD MÜLLER HINTS THAT FRANCIS PONTIFICATE LACKS THEOLOGICAL RIGOR  http://www.pagadiandiocese.org/2017/09/22/cardinal-gerhard-muller-hints-that-francis-pontificate-lacks-theological-rigor/

Cardinal Raymond Burke Outlines Formal Correction of Pope Francis’ Teaching  http://www.pagadiandiocese.org/2017/08/18/cardinal-raymond-burke-outlines-formal-correction-of-pope-francis-teaching/

Archbishop Fernández Defends ‘Amoris Laetitia’ From Its Critics: Fornicating in self-defense  http://www.pagadiandiocese.org/2017/08/22/archbishop-fernandez-defends-amoris-laetitia-from-its-critics-fornicating-in-self-defense/

The Flawed Strategy Behind Amoris Laetitia’s Pope Francis Apostolic Exhortation http://www.pagadiandiocese.org/2017/08/18/the-flawed-strategy-behind-amoris-laetitias-pope-francis-apostolic-exhortation/

The plot against Pope Francis: It is no secret in Rome that several cardinals want Francis to step down http://www.pagadiandiocese.org/2017/03/10/the-plot-against-pope-francis-it-is-no-secret-in-rome-that-several-cardinals-want-francis-to-step-down/

Pope Benedict XVI: A ‘capsizing’ church needs courageous bishops  http://www.pagadiandiocese.org/2017/07/19/pope-benedict-xvi-a-capsizing-church-needs-courageous-bishops/

Pope Francis’ Amoris Laetitia and the Four Last Things http://www.pagadiandiocese.org/2017/06/20/pope-francis-amoris-laetitia-and-the-four-last-things/

Pope Benedict XVI says Church is ‘on the verge of capsizing’ http://www.pagadiandiocese.org/2017/07/16/pope-benedict-xvi-says-church-is-on-the-verge-of-capsizing/

POLISH BISHOPS: NO COMMUNION FOR CIVILLY REMARRIED  http://www.pagadiandiocese.org/2017/06/09/polish-bishops-no-communion-for-civilly-remarried/

POPE FRANCIS: NO COMMUNION FOR DIVORCED AND REMARRIED – Papal clarification sheds light on hot-button topic arising from latest exhortation “Amoris Laetitia” http://www.pagadiandiocese.org/2016/04/12/pope-francis-no-communion-for-divorced-and-remarried-papal-clarification-sheds-light-on-hot-button-topic-arising-from-latest-exhortation-amoris-laetitia/

DISMISSED VATICAN DOCTRINE CHIEF CARDINAL MUELLER CRITICIZES POPE FRANCIS  http://www.pagadiandiocese.org/2017/07/09/dismissed-vatican-doctrine-chief-cardinal-mueller-criticizes-pope-francis/

CARDINAL GERHARD MÜLLER: SPEAKS OUT ON SACRILEGIOUS COMMUNION  http://www.pagadiandiocese.org/2017/06/22/cardinal-gerhard-muller-speaks-out-on-sacrilegious-communion/

Cardinal Gerhard Müller: Bishops should not give ‘contradictory interpretations’ of doctrine http://www.pagadiandiocese.org/2017/02/19/cardinal-gerhard-muller-bishops-should-not-give-contradictory-interpretations-of-doctrine/

The Church is now in a full-blown civil war over doctrine http://www.pagadiandiocese.org/2017/02/16/the-church-is-now-in-a-full-blown-civil-war-over-doctrine/

‘It gives the feeling of a schism’: EWTN panel analyzes current ‘disaster’ in the Church  by Amoris Laetitia  http://www.pagadiandiocese.org/2017/02/17/it-gives-the-feeling-of-a-schism-ewtn-panel-analyzes-current-disaster-in-the-church-by-amoris-laetitia/

VATICAN’S TOP CANONIST: CIVILLY REMARRIED CAN RECEIVE SACRAMENTS   http://www.pagadiandiocese.org/2017/02/15/vaticans-top-canonist-civilly-remarried-can-receive-sacraments/

Vatican doctrine chief Cardinal Gerhard Ludwig Müller rebukes bishops using Amoris to justify ‘mortal sin’ of adultery  http://www.pagadiandiocese.org/2017/02/01/vatican-doctrine-chief-cardinal-gerhard-ludwig-muller-rebukes-bishops-using-amoris-to-justify-mortal-sin-of-adultery/

What History May Tell Us About Amoris Laetitia?  http://www.pagadiandiocese.org/2017/01/26/what-history-may-tell-us-about-amoris-laetitia/

Global priests’ movement urges Pope Francis to answer 4 Cardinals: ‘A clarification is clearly needed’ http://www.pagadiandiocese.org/2017/02/01/global-priests-movement-urges-pope-francis-to-answer-4-cardinals-a-clarification-is-clearly-needed/

Maltese Catholics rebuke ‘abominable’ Communion guidelines in stinging full-page ad  http://www.pagadiandiocese.org/2017/01/31/maltese-catholics-rebuke-abominable-communion-guidelines-in-stinging-full-page-ad/

DUBIA CARDINAL CARLO CAFFARRA BREAKS HIS SILENCE  http://www.pagadiandiocese.org/2017/01/16/dubia-cardinal-carlo-caffarra-breaks-his-silence/

Catholic Teaching on Marriage and Communion is Unambiguous http://www.pagadiandiocese.org/2016/12/14/catholic-teaching-on-marriage-and-communion-is-unambiguous/

Cardinal Burke Corrects Errors of Papal Defenders; De Mattei Sets Historical Stage for Confrontation http://www.pagadiandiocese.org/2016/12/16/cardinal-burke-corrects-errors-of-papal-defenders-de-mattei-sets-historical-stage-for-confrontation/

CARDINALS SEEK CLARITY FROM POPE FRANCIS ABOUT “AMORIS LAETITIA” http://www.pagadiandiocese.org/2016/11/15/cardinals-seek-clarity-from-pope-francis-about-amoris-laetitia/

CARDINAL RAYMOND BURKE REPEATS: ‘AMORIS LAETITIA’ NOT MAGISTERIAL http://www.pagadiandiocese.org/2016/11/16/cardinal-raymond-burke-repeats-amoris-laetitia-not-magisterial/

Updated: Who are these four cardinals who wrote the ‘dubia’ to the Pope? http://www.pagadiandiocese.org/2016/11/25/updated-who-are-these-four-cardinals-who-wrote-the-dubia-to-the-pope/

CARDINAL RAYMOND BURKE: PAPAL CLARIFICATION OR DISUNITY  http://www.pagadiandiocese.org/2016/11/17/cardinal-raymond-burke-papal-clarification-or-disunity/

CARDINAL GERHARD MÜLLER: NO CORRECTION OF THE POPE  http://www.pagadiandiocese.org/2017/01/09/cardinal-gerhard-muller-no-correction-of-the-pope/

Pope Francis: Everything in Amoris Laetitia was supported by the synod  http://www.pagadiandiocese.org/2016/12/08/pope-francis-everything-in-amoris-laetitia-was-supported-by-the-synod/

CARDINAL GERHARD MÜLLER AFFIRMS CHURCH TEACHING ON MARRIAGE: “Amoris Laetitia” must be read in light of traditional doctrine and discipline http://www.pagadiandiocese.org/2016/12/02/cardinal-gerhard-muller-affirms-church-teaching-on-marriage-amoris-laetitia-must-be-read-in-light-of-traditional-doctrine-and-discipline/

San Diego Bishop Robert McElroy to priests: Embrace ‘LGBT families’, give Communion to ‘remarried’ http://www.pagadiandiocese.org/2016/11/29/san-diego-bishop-robert-mcelroy-to-priests-embrace-lgbt-families-give-communion-to-remarried/

Vatican Chief of Sacraments: No pope can change divine law on Communion http://www.pagadiandiocese.org/2016/11/21/vatican-chief-of-sacraments-no-pope-can-change-divine-law-on-communion/

HEAD OF VATICAN COURT: CARDINAL RAYMOND BURKE COULD BE STRIPPED OF RED HAT  http://www.pagadiandiocese.org/2016/11/29/head-of-vatican-court-cardinal-raymond-burke-could-be-stripped-of-red-hat/

Staunch Dubia Opponent Msgr. Pio Vito Pinto on Famous List of Freemasons and who redoubles his rebuke of the four Cardinals http://www.pagadiandiocese.org/2016/12/04/staunch-dubia-opponent-msgr-pio-vito-pinto-on-famous-list-of-freemasons-and-who-redoubles-his-rebuke-of-the-four-cardinals/

Amoris Laetitia: The Controversies Explained http://www.pagadiandiocese.org/2016/12/05/amoris-laetitia-the-controversies-explained/

Time to choose sides in the civil war over Amoris Laetitia says Catholic academic http://www.pagadiandiocese.org/2016/12/06/time-to-choose-sides-in-the-civil-war-over-amoris-laetitia-says-catholic-academic/

BISHOP ATHANASIUS SCHNEIDER: SCHISM IS ALREADY HERE  http://www.pagadiandiocese.org/2016/12/07/bishop-athanasius-schneider-schism-is-already-here/

Church Leaders Respond to the ‘Dubia’ http://www.pagadiandiocese.org/2016/12/07/church-leaders-respond-to-the-dubia/

23 SCHOLARS SIGN STATEMENT IN SUPPORT OF FOUR CARDINALS AND DUBIA http://www.pagadiandiocese.org/2016/12/10/23-scholars-sign-statement-in-support-of-four-cardinals-and-dubia/

THREE MORE DIOCESES: NO COMMUNION FOR DIVORCED AND CIVILLY REMARRIED  http://www.pagadiandiocese.org/2016/12/14/three-more-dioceses-no-communion-for-divorced-and-civilly-remarried/

African Cardinal Wilfrid Napier: If we allow Communion for adulterers, what about our polygamists? http://www.pagadiandiocese.org/2017/01/11/african-cardinal-wilfrid-napier-if-we-allow-communion-for-adulterers-what-about-our-polygamists/

HOW DOES THE CHURCH CORRECT THE SERIOUS ERROR OF A POPE? http://www.pagadiandiocese.org/2016/11/27/how-does-the-church-correct-the-serious-error-of-a-pope/

Pope Francis encourages the integration of the divorced in the Church: Apostolic Exhortation Amoris Laetitia (Latin for ‘Joy of Love’) was presented http://www.pagadiandiocese.org/2016/04/08/pope-francis-encourages-the-integration-of-the-divorced-in-the-church-apostolic-exhortation-amoris-laetitia-latin-for-joy-of-love-was-presented/

POPE FRANCIS RELEASES FINAL WORDS ON SYNOD: ‘AMORIS LAETITIA’ – Reaffirms Church teaching on marriage  http://www.pagadiandiocese.org/2016/04/08/pope-francis-releases-final-words-on-synod-amoris-laetitia-reaffirms-church-teaching-on-marriage/

CARDINAL RAYMOND BURKE: KEY TO INTERPRETING ‘AMORIS LAETITIA’ IS IN LIGHT OF CHURCH DOGMA AND DISCIPLINE http://www.pagadiandiocese.org/2016/04/12/cardinal-raymond-burke-key-to-interpreting-amoris-laetitia-is-in-light-of-church-dogma-and-discipline/

Defenses of Pope Francis’ Apostolic Exhortation “Amoris Laetitia” http://www.pagadiandiocese.org/2016/04/13/defenses-of-pope-francis-apostolic-exhortation-amoris-laetitia/

What has Pope Francis given us in “Amoris Laetitia”? http://www.pagadiandiocese.org/2016/04/12/what-has-pope-francis-given-us-in-amoris-laetitia/

VIDEO — Cardinal Christoph Schönborn: ‘Amoris Laetitia’ Needs Serious Theological Discussion http://www.pagadiandiocese.org/2016/04/12/video-cardinal-christoph-schonborn-amoris-laetitia-needs-serious-theological-discussion/

Amoris Laetitia: All Things to All Men http://www.pagadiandiocese.org/2016/04/12/amoris-laetitia-all-things-to-all-men/

Father Spadaro: Amoris Laetitia Is a Jesuit Document http://www.pagadiandiocese.org/2016/04/12/father-spadaro-amoris-laetitia-is-a-jesuit-document/

THE DOWNLOAD—‘AMORIS LAETITIA’ AND THE NEED FOR CLARITY http://www.pagadiandiocese.org/2016/05/02/the-download-amoris-laetitia-and-the-need-for-clarity/

IGNORING CONTEXT IN POPE FRANCIS’ “AMORIS LAETITIA” EXHORTATION LEADS TO SACRILEGIOUS COMMUNION http://www.pagadiandiocese.org/2016/05/03/ignoring-context-in-pope-francis-amoris-laetitia-exhortation-leads-to-sacrilegious-communion/

VATICAN DOCTRINAL CHIEF CARDINAL GERHARD MULLER: ‘AMORIS LAETITIA’ ISN’T CHANGING CHURCH DISCIPLINE http://www.pagadiandiocese.org/2016/05/05/vatican-doctrinal-chief-cardinal-gerhard-muller-amoris-laetitia-isnt-changing-church-discipline/

The Family Synod’s Final Report is Out in English, and It’s Remarkably Strong  http://www.pagadiandiocese.org/2015/12/15/the-family-synods-final-report-is-out-in-english-and-its-remarkably-strong/

Pope Emeritus Benedict XVI breaks silence: speaks of ‘deep crisis’ facing Church post-Vatican II http://www.pagadiandiocese.org/2016/03/16/pope-emeritus-benedict-xvi-breaks-silence-speaks-of-deep-crisis-facing-church-post-vatican-ii/

Cardinal Robert Sarah: “God is disappearing from society… no one is interested in God”

Mic’d Up – Family Synod Aftermath, Part 1

Mic’d Up: Eurocentrism – Family Synod Aftermath, Part II

The Worthy Reception of the Eucharist Neglected at the Family Synod

Pope Francis celebrates Mass to mark the end of the Synod on the Family & Top 7 Proposals

Bishop Athanasius Schneider reaction to Family Synod: Door to communion for divorced and remarried officially kicked open

Family Synod Speaker Dr. Anca-Maria Cernea: Don’t fear media attacks

The Vortex: Benedict’s Fingerprints

Unclear Final Family Synod Document leads to disagreement and division

Pope Francis: Synod was about affirming family, indissoluble marriage

Pope Francis addresses Synod of Bishops on the Family at Conclusion

As Family Synod closes, Pope Francis reminds ‘Jesus believes in us than we believe in ourselves’

Pope Francis’ Homily at Closing Mass of Synod on the Family

Pope Francis’ Angelus Address at St. Peter’s Square on Family Synod 2015

Conclusion of the Family Synod 2015: Cardinals and Bishops reacts

Family Synod 2015 Concludes: The latest on the conclusion of the 2015 Synod on the Family

Breaking: Final Family Synod 2015 Showdown Report

Final Relatio 2015 on the Family Synod: An opening for communion to divorced and remarried

Final Relatio 2015 on the Family: Gay propaganda absent

Synod on the Family also looks into persecution of families by ISIS

Analysis: Christians oppressed for their faith by the Islamic Groups

Cardinal Daniel DiNardo: The Church needs to do a better job forming faithful families

Cardinals: The family Synod document expresses the consensus of great majority of the assembly

Pope Francis creates new dicastery for the family

Cardinal Oswald Gracias sheds light on the final stage of the Synod on the Family

Ten Bishops have final say on Family Synod Document

Misleading language in Synod Reports

Family Synod Father: Certain proposals were ‘artificially conceived to destroy the family’

Bishop Athanasius Schneider: Family Synod seems to push anti-family agenda

The Vortex: Listening Closely

Archbishop Charles Chaput: Shelve ‘intrinsically disordered’ in reference to homosexuality

Archbishop Oswald Gomez emphasizes unity of doctrine and practice

Pope Francis is now effectively at war with the Vatican

Is the Synodal Church a Gnostic Church?

Pope Francis seeks ‘healthy decentralization’

Cardinal George Pell rejects ‘continental Catholicism’

Cardinal Wilfrid Napier drops bomb on political correctness

Cardinal Wilfrid Napier on the Synod: Things are different this time around

Cardinal Urosa: ‘The moral teaching of the Church is the same everywhere’

Denver Archbishop Samuel Aquila: Would German Bishops side with Henry VIII or Thomas More?

Archbishop Samuel Aquila: ‘Kasper Proposal’ would undermine sacrifices of Sts. Fisher & More

Archbishop Gadecki: Gender Ideology is worse than Marxism

Lay Doctor warns Synod Fathers about ‘Cultural Marxism’

Archbishop Gadecki: Reducing Theology to Sociology has no future

Archbishop Blase Cupich and the Catholic Conscience

Video: Cardinal Francis Arinze – People in objectively sinful situation can’t receive communion in ‘good conscience’

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