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| Judgment of Solomon Valentin |
"[{Ratzinger's} Congregation for the Doctrine of the Faith] wishes to ask the bishops to be especially cautious of any programs which may seek to pressure the Church to changer her teaching, even while claiming not to do so. A careful examination of their public statements and the activities they promote reveals a studied ambiguity by which they attempt to mislead the pastors and the faithful.
"For example, they may present the teaching of the Magisterium, but only as if it were an optional source for the formation one's conscience. Its specific authority is not recognized. Some of these groups will use the word "Catholic" to describe either the organization or its intended members, yet they do not defend and promote the teaching of the Magisterium; indeed, they even openly attack it.
"While their members may claim a desire to conform their lives to the teaching of Jesus, in fact they abandon the teaching of His Church. This contradictory action should not have the support of the bishops in any way."
On the Pastoral Care of Homosexual Persons, Congreation for the Doctrine of the Faith, October 1, 1986, 14.
N.B. This principle applies to the deliberate confusion of Pope Francis' Amoris Laetitia. Notice, for example, the gross omission of that document of any reference to the rich Woytila Magisterium regarding the communion of persons of the married couple which is intimately related to the sacramental communion and the divine communion and the hypostatic union. That recent development of marital doctrine, so central to why illegitimate unions are so contrary to these other and interrelated communion realities, is totally ignored by Amoris; and it is therefore quite superficial, even in it's erroneous presentation of the objective nature of the moral act.
An Exaggerated Personalism
"These discussions [are] important and have produced a significant deepening of the Catholic doctrine on matrimony. The Council accepted and confirmed the best aspects of these reflections. But at this point in time a new line of development began to materialize. Whereas the reflections of he Council were based on the unity of person and nature in man, personalism began to be understood in opposition to 'naturalism' (as if the human person and its needs could enter into conflict with nature). Thus an exaggerated personalism led some theologians to reject the internal order, the language of nature (which instead is moral of itself, according to the constant teaching of the Catholic Church), leaving to sexuality, conjugal included, the sole point of reference in the will of the person. This indeed is one of the reasons that Humanae vitae was rejected and that it is impossible for many theologies to reject contraception." The Ratzinger Report, 88
The entire Church (and, indeed, all men of good will) must forcefully and clearly reject this farce.
For if the trumpet give an uncertain sound, who shall prepare himself to the battle? 1 Cor 14:8
Cf. Dominus mihi adjutor