Bergoglio’s Hegelian Tango

Bergoglio’s Hegelian Tango

From Vaticanist Sandro Magister comes word of a dramatic proposal to “resolve” the impasse between the two factions that arose after last Fall’s Synod. This so-called “Third Way” is the synthesis you would expect from the clever people who brought us the Mid-term relatio in the first place.

Hegel’s sequence of thesis, anti-thesis and synthesis (Hegelian dialectics) is the way the Prince of the World moves mankind away from the reign of Christ the King, as it moves the Church also away from adherence to the unchanging deposit of faith and into an ever-changing maelstrom of “living tradition” in which there are no certainties, no truths and eventually, no God. The way that Hegelian dialectics is applied to the Church and will be applied at and after the final Synod, is to “solve” the false problem of those who are excluded from the Holy Eucharist due to their persistence in iniquity, that is hardened in the practice of mortal sins as a lifestyle choice.

The Bergoglio/Kasper agenda intends to present through Father Michelet, a “merciful” solution of the Third Way, as if it were a compromise solution. In fact the result will be allowing those who have chosen to disobey the clear laws of Christ and His Church, to partake of sacramental communion.

Magister’s article on “The Third Way” is found here. A few quotes, Unbending against divorce, merciful with sinners. Suggested by a French theologian. It is a new form of the sacrament of penance, following the example of the ancient Church.” Magister explains that Dominican theologian Thomas Michelet has published a proposal,

“to institute an ‘ordo paenitentium’ for those who find themselves in a persistent condition of divergence from the law of God, so that they undertake a journey of conversion that could last for many years or even for life, but always in an ecclesial, liturgical, and sacramental context that would accompany their ‘pilgrimage’.

The model of this order of penitents is the sacrament of penance in the ancient Church, in an innovative form. Although they would not be permitted to receive Eucharistic communion, the penitents would not find themselves excluded from sacramental life, because their journey of conversion would itself be a sacrament and source of grace.”

There are four elements for confession: contrition, confession, absolution and penance, performed in that order. While noting that those four elements are inviolable, Father Michelet nevertheless proposes,

The order in which they take place, however, is not (inviolable), in that it is only since around the year 1000 that penance has become the customary follow-up to absolution, as an effect of the sacrament for the sake of reparation, while in ancient penitence it was the precondition, certainly as reparative suffering but also as the predisposition to contrition.

Moreover, the ordinary form of the sacrament has become, so to speak, “instantaneous,” combining all of these elements in a single brief ritual act, while ancient penitence was extended for many years and involved various liturgical phases, from entrance into the order of penitents to the final reconciliation.

So then, this is precisely the case of the divorced and remarried, and in a more general way of all those who have difficulties in detaching themselves completely from their sin, who for this reason need a journey that may take a long time.

In its current form, the sacrament of penitence can no longer integrate this temporal and progressive dimension, which however was characteristic of ancient penitence, was still in use in the Middle Ages, and has never been suppressed. On these two points, the regime of penitence would therefore have the possibility of new enrichment – and it would be good to do this, because it is truly an element that is missing – by integrating, in addition to the sacramental forms already supplied by the ritual in effect, another “extraordinary” form, simultaneously new and profoundly traditional.

Even recent history demonstrates that, in order to initiate such a reform, a simple motu proprio would seem to suffice; but it would probably be opportune to dedicate to it first of all an assembly of the synod of bishops … “

Note, that the whole concept of abstaining from sin is absent from this Third Way. So that is how Pope Francis intends to accomplish his irreversible changes to the Church.

Sweet Heart of Mary be our salvation.

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