F
FirstFiveEighth
Guest
So the Pope has thrown out some more interesting “off the cuff” remarks to journalists on an airplane. This time he seems to be suggesting that anyone can receive the Eucharist as a vessel for ecumenism.
Anyways I thought this summed up the issue pretty well:
I know people will poo-poo this and say “oh that’s not what he really meant, journalists just twist his words”. Frankly that doesn’t fly anymore. If he was worried about the dozens of instances that journalists have “twisted his words” I would expect him to say so. But he just lets ambiguity hang around until people accept it as fact. And he is quite capable of condemning things he disagrees with clearly, concisely, and precisely, as he does with gender theory.On the plane ride back from his trip to Romania, Pope Francis told reporters that since “there is already Christian unity,” there is no need for the faithful to “wait for the theologians to come to agreement on the Eucharist.”
Anyways I thought this summed up the issue pretty well:
As the liberal priest Father Thomas Reese suggests, dissolving the statutory boundaries that surround reception of the Eucharist is part of Pope Francis’s broader insistence that “facts are more important than ideas.”
If Catholic life is a series of brute “facts” with no broader intellectual coherence (“ideas”), then the entire practice of faith is a futile exercise. That intellectual novelty can be used to justify almost any change in the Church’s Magisterium, while those who insist on the preservation of the “ideas” that buttress Catholic faith are presumed to be angry scholastics and reactionaries thwarting the springtime of Vatican II. If “facts” and the Catholic intellectual frame (“ideas”) are at odds, then the entire Catholic understanding of the natural law and the broader philosophical project of the Church are a laughable sham.
…These statements, inasmuch as they appear to challenge settled matters of Church teaching, have left the faithful to wrestle with a recurring series of questions about the integrity of dogma and the difference between discipline and doctrine, and existential questions about inerrancy.
…To what degree can any pope change quod ubique, quod semper, quod ab omnibus creditum est — that which has been believed always, everywhere, and by everyone?
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