We are only beginning to measure the extension of the earthquake caused by Amoris Laetitia, which in fact relativizes the entire Moral Magisterium, an essential part -- why not say, the only remaining part -- of the papal Magisterium after Vatican II. From now on, any unequivocal moral stance will be impossible (as well as, obviously, any condemnation).
So The Joy of Love (rather, The Joy of Tucho) is not only subtly, but truly and actually, the Anti-Veritatis Splendor -- and it was merely a papalization of the Relativistic words of Tucho, the great "mind" behind Pope Bergoglio.
Reading chapter eight
And all that was be fore I came to reading chapter eight. I have wondered if the extraordinary prolixity of the first seven chapters was meant to wear us down before we came to this crucial chapter, and catch us off-guard. To me, the entire tenor of chapter eight is problematic, not just n. 304 and footnote 351. As soon as I finished it, I thought to myself: Clear as a bell: Pope Francis wanted some form of the Kasper proposal from the beginning. Here it is. Kasper has won. It all explains Pope Francis’ terse comments at the end of the 2015 Synod, when he censured narrow-minded "pharisees" – evidently those who had frustrated a better outcome according to his agenda. "Pharisees"? The sloppiness of his language! They were the modernists, in a way, of Judaism, the masters of ten thousand nuances – and most pertinently, those who tenaciously upheld the practice of divorce and remarriage. The real analogues of the pharisees in this whole affair are Kasper and his allies.
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