Sandro Magister publishes a post by Pietro De Marco, one of the signatories of the Correctio who explains how the “spirit of Vatican II” is the source of the attempt by Pope Francis to transform the Church:
THE HERETICAL BACKGROUND OF MUCH OF TODAY’S PASTORAL PRACTICE
by Pietro De Marco
What convinced me to sign the “Correctio” is its doctrinal core, meaning the clarification of the “false and heretical propositions propagated in the Church” even by Pope Francis. The propositions under censure in fact have the value of going to the heart of intellectual opinions and attitudes of theological-dogmatic significance that for decades have been spread in the intellectual Catholic “koinè.”
Pope Jorge Mario Bergoglio participates spontaneously in this “koinè.” It is a result of what is currently called the “spirit of the Council,” meaning of the Council as constructed by the intelligentsia on the sidelines and asserted over the subsequent years. Whole generations, in particular those that are now growing old, have been impregnated with it and are still acting as its representatives with no self-criticism, as if the Church had not gone through more than half a century of travail on account of the errors and perverse effects induced precisely by that “spirit.”
With the current pontificate, a “conciliar” vision made of few formulas, mostly dismissive of that which is the essence of Catholicism – reason and institution, dogma and liturgy, sacraments and morality – is spreading and imposing itself as the public opinion of the Church, sure of the pope’s personal support, brimming with certainty, without discernment of the implications and not without conceit or disdain against those who are opposed to it: in fact, just like every ideology works.
In effect, one grasps an argumentary and rhetorical aspect of this not only of the pontiff’s opinings, but also in official documents like “Amoris Laetitia.” Thus, by way of example, the distinction between regular and irregular is taken as “artificial and exterior”; the age-old judgment on Protestantism is attributed to “fear and prejudice about the other’s faith”; respect for tradition means “keeping in mothballs, like a coating against parasites”; the age-old legitimization of the death penalty on the part of the Church is traced back to the “preoccupation to hold on to power and wealth”; and so on. A dismissive attitude and typical “grassroots” rhetoric, in addition to the anticlerical repertoire, that infested the 1960’s and ‘70’s (I have a detailed and abundant memory of this, between Florence and Bologna) from which the militant conciliar “momentum” never freed itself, but which were in decline until the election of Bergoglio as pope paradoxically re-legitimized them at the very top.
Premises and effects of this culture are indeed expressed in the propositions defined as “false and heretical” by the “Correctio.” Such propositions must be understood as implicit assumptions, or as major premises, of what that “conciliar” vision has for years consistently affirmed or proposed for belief, and implements on the so-called pastoral terrain. When word and practice are brought to their objective premise of a doctrinal nature, their erosive and destructive power appears. These are, in fact, the doctrinal chasms that for decades have made it possible for pastoral practice to drift along on formulas that are liberating, approachable, generous, accompanied by reassurances for the faithful relative to their “evangelical” foundation: a foundation that is taken as self-evident, given the conformity of Jesus, a Jesus weak and “sinful,” to the human as ordinarily experienced.
In the face of all this, the “Correctio” is like a little “Pascendi,” the anti-modernist encyclical of one hundred and ten years ago, but however – and dramatically – does not come from a pontiff but is addressed to him as a censure.
It has been pointedly noted how, precisely in the “critical” theological and pastoral cultures that accompany the action of the pope, always aimed at downgrading canon law, unprecedented attention is now being paid to norms. Why? Because the pastoral sensibility, devoid of any theological rationale, has become a pursuit of reduction, of exoneration. The pastoral concerns that guide clergies and episcopates today consist in seeking to guarantee a sort of egalitarian treatment for the faithful, to gratify them with a public recognition of equal rights of which access to the Eucharist is only the tip of the iceberg, no matter what their situation with regard to moral theology and canon law. Not many seem to realize this, not even the pope, but the pastoral practice of mercy today runs, particularly in the urban and secularized societies of the whole world, in the petit bourgeois “existential peripheries” more than in the “favelas,” precisely the perverse machinery of the hypertrophy of individual rights.
Go here to read the rest.