The Pope blasphemes Catholic Marriage.
“They prefer to cohabitate, and this is a challenge, a task. Not to ask ‘why don’t you marry?’ No, to accompany, to wait, and to help them to mature, help fidelity to mature.”
Accompany them to what? When the Church was in a healthy state and Popes taught the Catholic Faith, this would have meant to “accompany” them back to the state of Sanctifying grace, without which there is no life in the soul. How do you “wait” on cohabitators to achieve a supposedly Catholic Marriage without admonishing them and warning them that they are living contrary to the laws of God and are bringing damnation to their souls, telling them that to amend this they must leave their sinful situation? To Pope Francis, cohabitation is the new marriage which ultimately means Marriage is meaningless and basically non-existent. Is cohabitation to be raised to the permanence and holiness of Marriage? Are the pleasures of sin to be raised to the dignity of a Sacrament and upheld as a means to the end of fidelity and holiness? Is Marriage too hard to live by now, with its duties, obligations and responsibilities? What happened to picking up our crosses and following Christ? Why do we have to pander to the pleasures of the people? The Pope, like those disciples of Christ who walked away from Him after He said that we must eat His Body, is ultimately saying concerning marriage, “this saying is hard. Who can accept it?” (John 6: 60). Instead of accepting Christ and His teachings, it seems we have to be accepting of the modern culture that is entrenched in sin, all in the name of a false mercy and pastoral charity.
Fidelity does not exist in sin. Cohabitation is unlawful and a blasphemy to the unity and indissolubility of lawful marriage based on fidelity to Christ and His Church. If there is no fidelity to God by keeping His Commandments, there can be no fidelity to each other. A lawful Marriage is a lifelong covenant and vow made before God by a man and woman. Anything else is a mortal sin and to see the Pope approving of mortal sin (of course this isn’t the first time) is a shameful disgrace.
Why don’t we take a refresher course? The definition and meaning of the Sacrament of Holy Matrimony from The Baltimore Catechism #3:
Q. 1005. What is the Sacrament of Matrimony?
A. The Sacrament of Matrimony is the Sacrament which unites a Christian man and woman in lawful marriage.
Q. 1006. When are persons lawfully married?
A. Persons are lawfully married when they comply with all the laws of God and of the Church relating to marriage. To marry unlawfully is a mortal sin, and it deprives the souls of the grace of the Sacrament.
Q. 1007. When was marriage first instituted?
A. Marriage was first instituted in the Garden of Eden, when God created Adam and Eve and made them husband and wife, but it was not then a Sacrament, for their union did not confer any special grace.
Q. 1008. When was the contract of marriage raised to the dignity of a Sacrament?
A. The exact time at which the contract of marriages was raised to the dignity of a Sacrament is not known, but the fact that it was thus raised is certain from passages in the New Testament and from the constant teaching of the Church ever since the time of the apostles. Our Lord did not merely add grace to the contract, but He made the very contract a Sacrament, so that Christians cannot make this contract without receiving the Sacrament.
Q. 1009. What is the outward sign in the Sacrament of Matrimony, and in what does the whole essence of the marriage contract consist?
A. The outward sign in the Sacrament of matrimony is the mutual consent of the persons, expressed by words or signs in accordance with the laws of the Church. The whole essence of the marriage contract consists in the surrender by the persons of their bodies to each other and in declaring by word or sign that they make this surrender and take each other for husband and wife now and for life.
Q. 1010. What are the chief ends of the Sacrament of Matrimony?
A. The chief ends of the Sacrament of matrimony are:
- To enable the husband and wife to aid each other in securing the salvation of their souls;
- To propagate or keep up the existence of the human race by bringing children into the world to serve God;
- To prevent sins against the holy virtue of purity by faithfully obeying the laws of the marriage state.
Q. 1011. Can a Christian man and woman be united in lawful marriage in any other way than by the Sacrament of Matrimony?
A. A Christian man and woman cannot be united in lawful marriage in any other way than by the Sacrament of Matrimony, because Christ raised marriage to the dignity of a sacrament.
And the true nature of Marriage according to Pope Leo XIII:
“Marriage has God for its Author, and was from the very beginning a kind of foreshadowing of the Incarnation of His Son; and therefore there abides in it a something holy and religious; not extraneous, but innate; not derived from men, but implanted by nature… As, then, marriage is holy by its own power, in its own nature, and of itself, it ought not to be regulated and administered by the will of civil rulers, but by the divine authority of the Church, which alone in sacred matters professes the office of teaching.” ~Pope Leo XIII, “Arcanum”, 1880 A.D.
It’s blasphemy to put the profane on par with the holy.
~Damsel of the Faith
The Knight of Tradition is adding to the post by giving us some important information on the subject of situation ethics, or in other words as I like to call it, the fruit of Modernism:
As Rorate Caeli adequately covered in the linked article above, such a line of thinking has been already indicated in a few of this Pope’s documents, especially in the infamous Amoris Laetitia; the relevant parts of which are restated below:
(Part of 33.) “Yet if this freedom lacks noble goals or personal discipline, it degenerates into an inability to give oneself generously to others. Indeed, in many countries where the number of marriages is decreasing, more and more people are choosing to live alone or simply to spend time together without cohabiting.”
293. The Fathers also considered the specific situation of a merely civil marriage or, with due distinction, even simple cohabitation, noting that “when such unions attain a particular stability, legally recognized, are characterized by deep affection and responsibility for their offspring, and demonstrate an ability to overcome trials, they can provide occasions for pastoral care with a view to the eventual celebration of the sacrament of marriage”.
On the other hand, it is a source of concern that many young people today distrust marriage and live together, putting off indefinitely the commitment of marriage, while yet others break a commitment already made and immediately assume a new one. “As members of the Church, they too need pastoral care that is merciful and helpful”. For the Church’s pastors are not only responsible for promoting Christian marriage, but also the “pastoral discernment of the situations of a great many who no longer live this reality. Entering into pastoral dialogue with these persons is needed to distinguish elements in their lives that can lead to a greater openness to the Gospel of marriage in its fullness”. In this pastoral discernment, there is a need “to identify elements that can foster evangelization and human and spiritual growth”.
294. “The choice of a civil marriage or, in many cases, of simple cohabitation, is often not motivated by prejudice or resistance to a sacramental union, but by cultural or contingent situations”. In such cases, respect also can be shown for those signs of love which in some way reflect God’s own love. We know that there is “a continual increase in the number of those who, after having lived together for a long period, request the celebration of marriage in Church. Simply to live together is often a choice based on a general attitude opposed to anything institutional or definitive; it can also be done while awaiting more security in life (a steady job and steady income). In some countries, de facto unions are very numerous, not only because of a rejection of values concerning the family and matrimony, but primarily because celebrating a marriage is considered too expensive in the social circumstances. As a result, material poverty drives people into de facto unions”. Whatever the case, “all these situations require a constructive response seeking to transform them into opportunities that can lead to the full reality of marriage and family in conformity with the Gospel. These couples need to be welcomed and guided patiently and discreetly”.
What is happening here is the promotion of Situation Ethics. Although Pope Francis might have insisted to some, e.g., the SSPX, that he does not intend to change doctrine, it would seem that the doctrine could be “flexible” in “pastoral” application.
John Vennari on the definition of Situation Ethics:
“What is situation ethics?
Situation Ethics is the rejection of the universal, binding, immutable norms of morality. There is no such thing as a moral act that is intrinsically evil, there is no rule that admits no exceptions. According to this false approach, the morality of an act ultimately depends not on objective truth, but on the individual’s given situation.
The early advocates of situation ethics (as well as contemporary advocates) rebelled against what they call “legalism,” “rigidity” and certain “fixed rules of morality that can never be violated.” Such an approach, as the 1960s advocates of situation ethics complained, “puts rules over people.”
Dr. Joseph Fletcher (1905-1991), the Anglican clergyman and principal proponent of modern situation ethics (who published the landmark 1966 book Situation Ethics and ended his days as an atheist), insisted that in a given situation, we need not always act according to objective morality, but rather, we “do the loving thing” based on the our given circumstances. The new pastoral approach coming from Francis’ Vatican delivers a new twist to the same error, claiming what is most important is to do the “merciful” thing, in light of the various “concrete circumstances” of the individual.”
Bp. Bernard Fellay on the application of Situation Ethics after the Synod on the Family: http://www.sspx.org/en/declaration-concerning-synod-family
“…In keeping with the natural law, man has a right to exercise his sexuality only within lawful marriage, while respecting the limits set by morality. This is why homosexuality contradicts natural and divine law. Unions entered into apart from marriage (cohabitation, adulterous, or even homosexual unions) are a disorder contrary to the requirements of the natural divine law and are therefore a sin; it is impossible to acknowledge therein any moral good whatsoever, even diminished.
Given current errors and civil legislation against the sanctity of marriage and the purity of morals, the natural law allows no exceptions, because God in His infinite wisdom, when He gave His law, foresaw all cases and all circumstances, unlike human legislators. Therefore so-called situation ethics, whereby some propose to adapt the rules of conduct dictated by the natural law to the variable circumstances of different cultures, is inadmissible. The solution to problems of a moral order must not be decided solely by the consciences of the spouses of or their pastors, and the natural law is imposed on conscience as a rule of action.”
As the Catholic liturgy and doctrine were significantly ignored or even rejected to a point by Fathers of the “pastoral” Second Vatican Council, Pope Francis, as a Son of the Council, is taking the next step in putting even basic morality under this “pastoral” treatment. Let us pray to the Sacred and Immaculate Hearts for the eventual triumph that is promised by Our Blessed Mother at Fatima!
~Steven C, “Knight of Tradition”