S
St_Francis
Guest
Not at all. We are dealing with two *documents. *One deals with a disciplinary matter, and one is a papal encyclical about Chirch teaching. It’s like the difference between a newspaper article and a law signed by the President.Yes
Semantics. You are basically asserting that Humane Vitae etc. is different from the sentence against Gallileo because the former is a doctrinal document why the latter is a discplinary document. I find that distinction to be artificial. What you are trying to do is divorce orthodoxy from orthopraxis.
Yes, bit we cite Didache as *evidence *that the Church taught, not as the document itself as HV is.But if you do that, then for example you cannot cite Didache as evidence that the Church has always opposed abortion, because Didache is a disciplinary document, not a doctrinal document.
Which distinction? You mention two in this post, and the post itself is about a third distinction.I even know why this distinction was developed – it was a defense against those who were deploying Gallileo to attack papal infallibility.
Praxis means practice or custom. Believing that earth is in the center of the universe with everything else going round it is a *belief, *not an *action. *Nor are there any reasonable actions flowing from that particular belief.Nevertheless, I believe that if a widespread praxis in some area exists – especially if this praxis is codified in a disciplinary document – then this praxis is the view of the Church, even if it is not explictly codified as such at the doctrinal level. JP2 used this reasoning in Ordinatio Sacerdotalis: since there was never a praxis of ordaining women, then women cannot be ordained.
Ordaining or not ordaining people is an action and cannot be compared to the belief in a geocentric universe.
Since the research into the phenomenon of transsexualism is relatively new, we are not yet quite sure what this phenomenon phenomenon actually is. However, at one point we will know, and it’s entirely possible that this finding will lead to revision of current praxis concerning the issue. (This will not be a major problem, unless Vatican decides to shot itself in the foot in the mean time by issuing a document elevating current praxis to doctrinal level. )
To the Church’s credit, it always follows scientific knowledge, even if it takes a while to catch up![]()
Making a rule is praxis, but the rule itself is not praxis.Regarding the present praxis of not allowing transsexuals to marry, I do not think that this is set in stone either. The main argument against marrying transsexuals is that they are infertile by definition. However, the Church already allows infertile couples to marry (can. 1084.3). So I do not see a fundamental problem with marrying a trans person, provided that they disclose their trans status prior to marriage, so there is no ground for annulment per can. 1098.
How can the Church possibly allow a transsexual who has had the surgery to marry? Whom would they be able to marry? In the cases of men now living as women, they would be unable to marry men, because they are men. And yet they would be unable to marry women, because they would be unable to function as men in the marriage since the surgery has rendered them impotent, which *is *a bar to marriage. Impotence and infertility are two different things.
He is risen indeedChrist is resurrected, rejoince!(You too, trans people!).