The primacy of doctrine should be replaced by that of pastoral practice

Excerpts from Fr. Ray Blake’s Blog

Have a look at this article, which tries to understand Francis’ theology The significant paragraph is this – my translation.

….the formulas and dogmas cannot be understood in terms of historical evolution, but every problem must be placed in its historical and socio-political context. The concept of orthodoxy must be overcome, or at least reduced, because it is used as a “reference point to stifle freedom of thought and as a weapon to police and punish” … They define orthodoxy as “a metaphysical violence.”The primacy of doctrine should be replaced by that of pastoral practice … ” (Concilium, 2/2014, p. 11).

Read it all at Fr. Ray Blake’s Blog

INSTRUMENTUM LABORIS

From http://www.vatican.va/roman_curia/synod/documents/rc_synod_doc_20140626_instrumentum-laboris-familia_en.html

III EXTRAORDINARY GENERAL ASSEMBLY

THE PASTORAL CHALLENGES
OF THE FAMILY
IN THE CONTEXT OF EVANGELIZATION

INSTRUMENTUM LABORIS

VATICAN CITY

2014

Table of Contents

Abbreviations

Introduction

Preface

Part I
Communicating the Gospel of the Family in Today’s World

Chapter I
God’s Plan for Marriage and the Family

The Biblical Teaching on the Family (1-3)
The Family in the Documents of the Church (4-7)

Chapter II
The Knowledge and Acceptance of the Teachings on Marriage and the Family from Sacred Scripture and Church Documents (8)

The Knowledge of the Bible on the Family (9-10) 
The Knowledge of the Documents of the Magisterium (11)
The Necessity of Properly Prepared Clergy and Ministers (12)
A Diversified Acceptance of Church Teaching (13-14)
Some Reasons for the Difficulty in Acceptance (15-16)
Fostering a Greater Knowledge of the Magisterium (17-19)

Chapter III
The Gospel of the Family and the Natural Law

The Relation of the Gospel of the Family to the Natural Law (20)
Present-Day Problems Related to the Natural Law (21-26)
Practical Objections to the Natural Law concerning the Union between a Man and a Woman (27-29)
A Call for a Renewal in Terms of Language (30)

Chapter IV
The Family and Vocation of the Person in Christ

The Family, the Person and Society (31-34)
In the Image of Trinitarian Life (35)
The Holy Family of Nazareth and Learning to Love (36-38)
The Differences, Reciprocity and Manner of Living as a Family (39-42)
The Family and the Integral Development of a Person (43-44)
Guidance in the Renewed Desire to Marry and Form a Family and the Related Crises (45-48)
Ongoing Formation (49)

Part II
The Pastoral Program for the Family in Light of New Challenges

Chapter I
The Pastoral Program for the Family: Various Proposals Underway

The Responsibility of Bishops and the Clergy and the Charismatic Gifts in the Pastoral Care of the Family (50)
Marriage Preparation (51-56)
Popular Piety and a Familial Spirituality (57)
Support for a Familial Spirituality (58)
Testimony on Behalf of the Beauty of the Family (59-60)

Chapter II
The Pastoral Challenges of the Family (61)

a) The Crisis of Faith and Family Life

Pastoral Action in the Crisis of Faith (62-63)

b) Critical Situations within the Family

Difficulty in Relationships / Communication (64)
The Break-Up and Breakdown of Families (65)
Violence and Abuse (66-67)
Dependence, the Media and the Social Network (68-69)

c) External Pressures on the Family

The Impact of Work on the Family (70-71)
Migration and the Family (72)
Poverty and the Struggle for Subsistence (73)
Consumerism and Individualism (74)
Counter-Witness in the Church (75)

d) Special Situations

The Weight of Societal Expectations on the Individual (76)
The Impact of Wars (77)
Disparity of Cult (78)
Other Critical Situations (79)

Chapter III
Difficult Pastoral Situations

a) Situations in Families (80)

Cohabitation (81-82)
De facto unions (83-85)
Persons Separated, Divorced and Divorced and Remarried (86)
Children and Those Who Are Alone (87)
Teen Mothers (88)
Situations of Canonical Irregularity (89-92)
Concerning the Reception of the Sacraments (93-95)
Other Requests (96)
Concerning Separated and Divorced Persons (97)
Streamlining the Processing of Marriage Cases (98-102)
Pastoral Care in Difficult Situations (103-104)
The Request for Marriage by Non-Practicing Catholics and Unbelievers (105-109)

b) Concerning Unions of Persons of the Same Sex

Civil Recognition (110-112)
An Evaluation of the Particular Churches (113-115)
Some Pastoral Guidelines (116-119)
The Transmission of the Faith to Children in Same Sex Unions (120)

Part III
An Openness to Life and Parental Responsibility in Upbringing

Chapter I
The Pastoral Challenges concerning an Openness to Life (121-122)

Knowledge and Acceptance of the Magisterium concerning a Mentality of an Openness to Life (123-125)
Some Causes of Difficulty in Acceptance (126-127)
Pastoral Recommendations (128)
Concerning Sacramental Practice (129)
Promoting a Mentality of an Openness to Life (130-131)

Chapter II
The Church and the Family in the Challenge of Upbringing

a) The Challenge of Upbringing in General

The Challenge of Upbringing and the Family Today (132)
The Transmission of the Faith and Christian Initiation (133-134)
Some Specific Difficulties (135-137)

b) Christian Education in Difficult Family Situations (138)

An Overview of the Situation of Upbringing (139-140)
Requests Addressed to the Church (141-145)
The Response of the Particular Churches (146-150)
The Time and Manner of the Christian Initiation of Children (151-152)
Some Specific Difficulties (153)
Some Pastoral Guidelines (154-157)

Conclusion (158-159)

We Cry For You, Argentina!

Mundabor's Blog

The dykes’ request to paint the baptismal font in the colours of the rainbow had met some resistance…

In the land of boorish populism, Pinocchio masses and Tango masses,  (you will see a familiar face in both I am afraid) it was only a matter of time before this here happened: two lesbians having their own child baptised and being confirmed themselves.

Now, I have already written about the fact that a priest is supposed to baptise if, and only if, he thinks that the child has a reasonable, well-grounded hope to be raised in the Catholic faith. Say, two Jews are thinking of conversion, but they want their offspring to be baptised and raised as Catholics in the meantime. I never got a problem with the fact that Felix Mendelssohn and his siblings were all baptised before their parents converted to Christianity. In that case, it made sense…

View original post 463 more words

‘PASTORAL CONSIDERATIONS’ -THE DEVIL’S WORK?

Excerpts from Catholic Collar and Tie

There is no doubt that we need to find ways of encouraging those who struggle in irregular situations; that we need to show them as much warmth and valuing as we can. We need to find the kind of pastoral care that puts souls first; one that is done in Truth, since we are always to “do the truth in charity” (Eph.4v15). Any ‘Pastoral Considerations’ (‘arrangements’) which are inconsistent with Truth but rather enable a life to be lived in concrete (practical) opposition to Truth (Christ) are not good pastoral care.  They may, no matter how well intentioned, be described as the work of the father of lies, who is ever seeking to lure souls from Christ.

Yes indeed. Cardinal Kasper, and his approving superior, Francis, are doing just that, along with many other apostate prelates. Read the whole article at Catholic Collar and Tie

German Bishop’s “Pastoral challenges to the family in the context of evangelisation”

Follow this link for a PDF in English.

This was part of the survey process. In Germany, it had the intended effect. Expect the same in all of decadent Western culture. In order to be “pastoral” the One World Church will eliminate sin and accept these people’s opinions.

Some examples include:

Most of the baptised have an image of the Church on the one hand that it is family friendly in its attitude, whilst at the same time considering her sexual morality to be unrealistic.

The Church’s sexual morality is regarded outside the Church as being a “morality of prohibition” pure and simple, and is judged as being incomprehensible and unrealistic in its argumentative style and language. The Church’s refusal to recognise homosexual unions in societal and legal terms is furthermore understood as constituting discrimination against people on the basis of their sexual orientation.

The responses from the dioceses are unanimous that Catholics do not regard the use of “artificial” birth control methods as sinful, and consequently also not as something to be confessed. [Note: sin is defined using relativism – whatever the person opines.]

The Church’s prohibition of “artificial” birth control methods, in particular of the use of condoms, is also regarded not only as unrealistic, but as blatantly immoral. [Church teachings are ‘unrealistic’, ‘immoral’. Just like satan wants – the “faithful” have it backwards, calling evil good and good evil.]

Summary: reject Church teaching and approve of sin.