A
aux1
Guest
YesIs this a fancy way of calling what I am saying just a question of semantics?
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. 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.As I said before, the statement by a few members, even of the hierarchy, does *not *constitute the Church’s doing something, *especially *in regards to something outside the area in which the Church has authority.
I even know why this distinction was developed – it was a defense against those who were deploying Gallileo to attack papal infallibility. 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.
There was a period where the Catholic Church held to a praxis of believing into immobility of the Earth, as evidenced by its disciplinary documents (multiple editions of Index librorum prohibitorum), and despite quite obvious scientific evidence. This praxis has later been quietly dropped when scientific evidence become undeniable.
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
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.
Of course, I’m not holding my breath. I doubt I will see such praxis in my lifetime
Christ is resurrected, rejoince!