INGLÉS
Pope Francis’ own never-ending barrage of jabs and swipes against settled Catholic doctrine troubles Catholics.
Just a week ago, in his Christmas address to Vatican officials, the Pope nonchalantly tossed off a denial of Our Lady’s Immaculate Conception by remarking that nobody – not even Joseph or Mary – “is born as a saint”.
Most notably this year, Francis has rewritten our official Catechism so as to condemn capital punishment with a severity that arguably contradicts the Bible-based teaching of all his predecessors.
This kind of thing – and many other examples could be adduced – undermines the papacy’s credibility, which depends on the consistency of its formal teaching down through the centuries.
The newest, and perhaps the best, of various recent books criticizing the present pope’s left-liberal orientation is by Chilean scholar José Antonio Ureta: Pope Francis’s “Paradigm Shift”: Continuity or Rupture in the Mission of the Church? (Spring Grove, PA, 2018: TFP).
A paradigm shift is a profoundly different change in overall direction. Traditional anti-Catholic dissenters like Pelagius, Arius, Luther and Calvin fiercely opposed the Church’s doctrine; but at least they shared her basic assumption that correct doctrine is something supremely important.
But now – alas! – we have a Pope who appears to have shelved that assumption in favor of what might be called a meta-heresy: his general [neomarxist] philosophical view that ‘life’ and action (praxis) take precedence over doctrine. As Francis likes to put it, “reality is greater than ideas”.
But since “reality” constantly changes, this approach gives metaphysical precedence to becoming over being, so that Catholic truth itself gets relativized by political correctness.
Whatever our post-christian cultural, political and media elites declare to be ‘progress’ for humanity become a new and overriding ‘reality’ to which the Church’s hitherto ‘static’ and ‘inward-looking’ doctrine must somehow adapt itself.
We thus find ourselves with a Pope who is neglecting St. Paul’s warning: “Can Christ agree with Belial? Can there be a compact between the temple of God and the idols of the heathen?” (2 Cor. 6: 15).
Just a week ago, in his Christmas address to Vatican officials, the Pope nonchalantly tossed off a denial of Our Lady’s Immaculate Conception by remarking that nobody – not even Joseph or Mary – “is born as a saint”.
Most notably this year, Francis has rewritten our official Catechism so as to condemn capital punishment with a severity that arguably contradicts the Bible-based teaching of all his predecessors.
This kind of thing – and many other examples could be adduced – undermines the papacy’s credibility, which depends on the consistency of its formal teaching down through the centuries.
The newest, and perhaps the best, of various recent books criticizing the present pope’s left-liberal orientation is by Chilean scholar José Antonio Ureta: Pope Francis’s “Paradigm Shift”: Continuity or Rupture in the Mission of the Church? (Spring Grove, PA, 2018: TFP).
A paradigm shift is a profoundly different change in overall direction. Traditional anti-Catholic dissenters like Pelagius, Arius, Luther and Calvin fiercely opposed the Church’s doctrine; but at least they shared her basic assumption that correct doctrine is something supremely important.
But now – alas! – we have a Pope who appears to have shelved that assumption in favor of what might be called a meta-heresy: his general [neomarxist] philosophical view that ‘life’ and action (praxis) take precedence over doctrine. As Francis likes to put it, “reality is greater than ideas”.
But since “reality” constantly changes, this approach gives metaphysical precedence to becoming over being, so that Catholic truth itself gets relativized by political correctness.
Whatever our post-christian cultural, political and media elites declare to be ‘progress’ for humanity become a new and overriding ‘reality’ to which the Church’s hitherto ‘static’ and ‘inward-looking’ doctrine must somehow adapt itself.
We thus find ourselves with a Pope who is neglecting St. Paul’s warning: “Can Christ agree with Belial? Can there be a compact between the temple of God and the idols of the heathen?” (2 Cor. 6: 15).
TRADUCCIÓN PERSONAL AL ESPAÑOL
El bombardeo interminable de golpes y más golpes del propio Francisco contra la doctrina católica establecida preocupa a los católicos.
Hace apenas una semana, en su discurso navideño a los funcionarios del Vaticano, el Papa lanzó despreocupadamente una negación de la Inmaculada Concepción de Nuestra Señora al señalar que nadie, ni siquiera José o María, “nace siendo santo”.
Y aún más: este año, Francisco ha reescrito nuestro Catecismo oficial para condenar la pena capital con una severidad que, con toda probabilidad, contradice la enseñanza bíblica de todos sus predecesores.
Este tipo de cosas, y muchos otros ejemplos que se pueden aducir, socavan la credibilidad del papado, que depende de la coherencia de su enseñanza formal a través de los siglos.
El más reciente, y quizás el mejor, de varios libros recientes que critican la orientación liberal izquierdista del papa actual es del académico chileno José Antonio Ureta: ¿El cambio de paradigma del Papa Francisco: la continuidad o la ruptura en la misión de la Iglesia? (Spring Grove, PA, 2018: TFP).
Un cambio de paradigma es un cambio profundamente diferente en la dirección general. Los disidentes anticatólicos tradicionales como Pelagio, Ario, Lutero y Calvino se opusieron ferozmente a la doctrina de la Iglesia; pero, al menos, compartieron su suposición básica de que la doctrina correcta es algo sumamente importante.
Pero ahora -¡ay! - tenemos un Papa que parece haber dejado de lado esa suposición en favor de lo que podría llamarse una meta-herejía: su visión filosófica [neomarxista] general de que la "vida" y la acción (praxis) tienen preferencia sobre la doctrina. Como a Francisco le gusta decir “la realidad es superior a las ideas”.
Y dado que la "realidad" cambia constantemente, este enfoque da una superioridad metafísica al devenir sobre el ser, de modo que la misma verdad católica es relativizada por la corrección política.
Independientemente de lo que nuestras élites culturales, políticas y mediáticas post-cristianas declaren como "progreso" para la humanidad, se convierte en una "realidad" nueva y primordial a la que la doctrina de la Iglesia, hasta ahora "estática" y "interna", debe adaptarse de alguna manera.
Así que nos encontramos con un Papa que está incumpliendo la advertencia de San Pablo: “¿Qué armonía cabe entre Cristo y Belial? ¿Acaso pueden ser compatible el templo de Dios y los ídolos de los paganos? ”(2 Cor. 6: 15).
