Will Francis waylay Veritatis Splendor Novus Ordo Bishop Strickland because John Paul II's teachings warn against Amoris Laetitia's Rejection of the Cross of Christ by Emptying of its Power?
Bishop Strickland has been widely praised by faithful Catholics for his promotion of traditional Catholic teaching.
Francis's Amoris Laetitia theology of conscience as the supreme tribunal can, to some extent, be summed up as promoting "the person who claims to have a 'right' to persist in evil-in any sin at all-and who thus rejects Redemption... as it were an impenetrability of conscience."
Many who follow Amoris Laetitia may apparently be rejecting Redemption.
Catholics who are open to the redefinition of “mercy” to mean the conscience is the supreme tribunal may cease to be Christians because they deny that the Incarnate God-man Jesus Christ died to save us from our sin. The conscience as supreme tribunal denies mercy because if there is no objective sin to be forgiven and one doesn’t have by grace the power to overcome sin then the cross of Christ is emptied of its power.
Pope John Paul II in DOMINUM ET VIVIFICANTEM On the Holy Spirit in the Life of the Church
and the World said:
"Blasphemy against the Holy Spirit, then, is the sin committed by the person who claims to have a 'right' to persist in evil-in any sin at all-and who thus rejects Redemption. One closes oneself up in sin, thus making impossible one's conversion, and consequently the remission of sins, which one considers not essential or not important for one's life. This is a state of spiritual ruin, because blasphemy against the Holy Spirit does not allow one to escape from one's self-imposed imprisonment and open oneself to the divine sources of the purification of consciences and of the remission of sins."
"The action of the Spirit of truth, which works toward salvific 'convincing concerning sin,' encounters in a person in this condition an interior resistance, as it were an impenetrability of conscience... Pope Pius XII had already declared that 'the sin of the century is the loss of the sense of sin,'186 and this loss goes hand in hand with the 'loss of the sense of God.' In the Exhortation just mentioned we read: 'In fact, God is the origin and the supreme end of man, and man carries in himself a divine seed. Hence it is the reality of God that reveals and illustrates the mystery of man. It is therefore vain to hope that there will take root a sense of sin against man and against human values, if there is no sense of offense against God, namely the true sense of sin.'"
Francis's apparent "loss of the sense of sin" and the "sense of offense against God" seems to point towards a type of practical atheism on his part.
The Catholic News Agency (CNA) headline on December 7, 2013 at the beginning of the pontificate of Pope Francis summarized his talk that day and his whole non-transcendent papacy in which he ironically spoke of 'practical atheism' as neglect of human dignity without talking about "the loss of the sense of sin" and the "sense of offense against God":
"Pope [Francis]: Neglect of human dignity causes 'practical atheism'"
In the CNA article Francis says "This false model of man and society effects a practical atheism (by) denying, de facto, the Word of God that says ' let us make man in our image," but then when speaking of "rights," "dignity," and a "throw-away culture" never mentions "the loss of a sense of sin" or the "sense of offense against God" or the transcendent.
The "Word of God" is used as a means to talk of the non-transcendent "material rights and dignity of the human person."
The Argentinain Pope's talk and, for the most part, his papacy has shown a "indifference to... the transcendent."
Pope John Paul II in a General Audience on April 1999, on the other hand, explained that practical atheism is "indifference to... the transcendent. The Polish Pope said:
"The contemporary era has devastating forms of 'theoretical' and 'practical' atheism. Secularism... with its indifference to ultimate questions and... the transcendent." (Vatican.va>hf_jp_ii_ 14041999)
Francis's primary focus on only earthly human dignity, it appears, could be a form of practical atheism or secularism.
Francis rarely focuses on "ultimate questions and... the transcendent" such as heaven and hell as well as the Last Judgment, but almost always on non-transcendent issues that tend to bring leftist pro-abortion politicians into power such as radical environmental issues, leftist economic policies and unlimited immigration.
This form of practical atheism has brought about the Pope's seamless garment teachings which we will see appears to be a form of Kantian practical atheism.
The upcoming abortion holocaust in Ireland can, to some extent, be blamed on the Irish bishops following Pope Francis's seamless garment "pro-life" teachings that equates killing innocent human life with pro-abortion politician issues such as the death penalty, leftist economic policies and radical ecology policies.
Even after the abortion referendum was overwhelming lost, to some extent, due to the seamless garment focus as well as inaction by Francis and the Irish bishops, Dublin Bishop Diarmuil Martin had the gall to call for more seamless garment Kantian practical atheism. Martin said:
"Pro-life means being alongside... economic deprivation, homelessness and marginalization." (Crux, "After abortion loss, Irish prelates look to pope's vision of 'pro-life," May 27, 2017)
The seamless garment teachings of Francis and the Irish bishops, to some extent, can be blamed for the coming death of thousands even millions of babies
This teachings come about because of their conscious or unconscious Kantian practical atheism which is this world materialistic and tends to exclude the eternal.
The practical atheist Immanuel Kant while not explicitly denying the existence of God said:
"God is not a being outside me but merely a thought within me." (Fr. Stanley Jaki, Angels, Apes and Men, page 10)
Below is a summary of the type of Kantian practical atheism which appears to be part of the thinking of Francis and the Irish bishops.
In this part of the academic article "Categorical imperatives impair Christianity in culture" by scholar Douglas A. Ollivant it is explained that Kantian practical atheism infiltrated Catholicism and gives a background, to some extent, to why the protection of the unborn ended in Ireland.(July 20, 2010, Religion and Liberty, Volume 13, Number 4):
"In his must-read Christian Faith and Modern Democracy, Robert Kraynak introduces us to the concept of 'Kantian Christianity.' Kraynak claims that the 'Kantian influence on modern Christianity is … deep and pervasive.'”
"What he means is that Christian thinkers no longer speak about culture and politics in terms of the more enduring principles of moral virtue, law, and the common good but now focus on social justice, understood as solely the immediate, material rights and dignity of the human person..."
"The rights and dignity of each person replaces moral and theological virtues: rational and spiritual perfection. Further, an emphasis on personal autonomy or personal identity diminishes long-established Christian teachings about the dependence of the creature on the Creator, original sin, grace, and a natural law through which human beings may share or “participate” in eternal law..."
"But the most flagrant use of categorical imperatives in our current political culture deals with life issues. It must be stated up front that no practicing Christian disputes that life is one of the most precious gifts that God has given to us. The second century “Letter to Diognetus” bears testimony to early Christians not taking part in the Roman custom of 'exposing [or 'discarding'] their offspring' – the preferred method of pagan infanticide for the weak or unwanted."
"But to speak of a “culture of life” – if used simply to express a “seamless garment” univocal defense against any taking of life – has become a categorical imperative. For instance, the core of what we might call the “Bernadin project” is that Christians (in this case Catholics) must dogmatically oppose and fight against any early termination of human life. But this understanding fails to see that there may be an important, and even a critical, difference between a true culture of life and a “culture of merely life.” The former taking into account the authentic existence of human beings within not only the material realm, but also the immaterial, the spiritual; the latter limiting human existence to the breathing of the air in this temporal world only."
"To quote at length from Kraynak:
'Proclaiming a right to life easily turns into the claim that biological existence is sacred or that mere life has absolute value, regardless of whether it is the life of an innocent unborn child, or the life of a heinous criminal. And the claim that life is a “right” diminishes the claim that life is a “gift” from God: How can a gift be a right? Proclaiming a right to life eventually leads to the mistaken idea of a “seamless garment of life” that is indistinguishable from complete pacifism or a total ban on taking life, including animal life, even for just and necessary causes. It also makes one forget that the good life, not to mention the afterlife, is a greater good than merely being alive in the present world – an unintended but significant depreciation of Christian otherworldliness.'"This "depreciation of Christian otherworldliness" appears in certain teachings in Amoris Laetitia which are exactly the opposite of Church doctrine in Familiaris Consortio as well as "explicitly atheist" and deny the existence of objective truth according to Veritatis Splendor.
"Veritatis Splendor, entitled 'Lest the Cross of Christ Be Emptied of Its Power,' warns precisely against the view that the demands of the moral life are too difficult and cannot be lived with the help of God’s grace. Chapter 8 of Amoris Laetitia appears to be exactly what St. John Paul II had in mind in writing Veritatis Splendor."
The Pope's semi-official newspaper L'Osservatore Romano wrote:
Pope John Paul II in Familiaris Consortio wrote:
The infallible Church doctrine of Trent teaches that God gives everyone the grace to repent and overcome sinful behavior.