Tuesday, June 27, AD 2017
The former head of the Vatican Bank, Ettore Gotti Tedeschi, lets Pope Francis have it in an essay in La Verita:
I see two implicit messages in the Pope’s failure to answer the dubia. The first implicit message is “I can contradict myself if I want to.” At the start of the Synod on the Family (October 2014), the Pope invited the cardinals to speak openly and frankly, without fear of embarrassing the Pope (the famous parresia). And yet for months the Pope has refused to respond privately or publicly to the dubia expressed by four cardinals who represent a large part of the faithful.
The second implicit message seems to be a declaration of the intent to impose a “New Catholic Morality.” This would be founded on the awkward circumstances of the new ethical demands (or requirements) of new situations created by the secularized world, not on the Commandments, the Catechism and the Magisterium invoked by the “obsolete” Veritatis Splendor.
In the past, the Church’s concern was to keep the faithful “strong in the Truth” in order to conserve the faith. She therefore discouraged a disposition to interpret doctrine and the magisterium in a subjective and dangerously misleading manner. Indeed, back then the task of pastors was to confirm the certainties of faith by “teaching,” not just by “listening.”
Today, it could be said that you should have subjective and unresolved doubts to demonstrate that you have an “authentic faith.” You must not try to resolve them or seek answers to questions on points of ambiguous interpretation because that would be insolent and arrogant. Doubts are necessary because it seems that we don’t want to affirm a single, absolute and objective truth. A pluralist and dialectical truth has taken its place because this latter truth, a truth based on the conclusions of a “self-taught” individual conscience, has replaced doctrine as the judge of actions (praxis).
One might say that traditional morality has been overridden by circumstances (and not the ideal), and since we should not longer judge (that is, objectively evaluate circumstances), the Church seems to want to renounce the possession of the truth and its teaching (unless it concerns the environment, poverty and immigration). Thus, a failure to respond to the dubia confirms that doctrine is abstract and that it is of no use to salvation because truth is transitory, subjective and open to differing interpretations. It is better to dialogue, then, than to teach something that is no longer eternal.
Go here to read the rest. Whatever the Pope is preaching, it has little resemblance to traditional Catholicism.