Thank God that Archbishop Paglia is honest in his retirement. He lets the cat out of the bag, something that all of us saw and complained about but were labeled anti-Pope Francis for doing so, rigid and out of touch with the “surprises” of the Holy Spirit.
But in his “sacking” by Pope Leo, Archbishop Paglia received the Holy Spirit’s surprise too!
Thank God for Pope Leo who values canon law, natural law and clarity of doctrine. His Holiness also sees synodality not as surprising God or the Church but as bringing the Church into the truth of the Deposit of Faith and morals not changing them to please modernistic thoughts on changing the Church and making it a different Church as Pope Francis desired and Archbishop Paglia understood.
The Paglia interview also sheds light on how emboldened Fr. James Martin, SJ became about changing the Church’s moral teachings to accommodate each and every aspect of the LGBTQ+++ ideologies. And for him and Paglia and other post-Catholics, its not just about illicit and immoral sex and sexual partnerships that they want to become moral, but worse, changing the Church’s teaching on Holy Matrimony and Holy Orders. Paglia and Martin and even Pope Francis who confirmed Fr. Martin’s heterodoxy with handwritten notes that Martin then made public, with photos of the notes! You can’t make this stuff up, but it happened at the encouragement of Pope Francis.
Press the title of Larry Chapp’s commentary for the full article. I have money-bytes from it below the title:
Archbishop Paglia’s ‘Paradigm Shift’ in Moral Theology Comes Into Focus
“He … made clear that these interventions were intended to bring about a profound paradigm shift, which — for the first time — he explicitly acknowledged as affecting not only the pastoral sphere but the doctrinal one as well,” Msgr. Melina stated.
“According to Paglia, this ‘very profound’ reform entailed, above all, a rethinking of the very concept of natural law. Paglia accused the John Paul II Institute of advancing a conception of natural law understood as a set of immutable principles from which moral norms are deduced. He proposed, instead, that natural law must be grounded in an ongoing historical discernment of subjective and cultural experience. In this perspective, a ‘theology within history and within people’s lives’ must replace what he characterized as the late Institute’s ‘armchair theology.’”
Nothing in this “new” debate surprises me. In 2022, I published an article in the Register making the point that the key to understanding the Francis pontificate was to focus on proposed changes in moral theology. In particular, my claim was that Pope Francis seemed to show a clear preference for a kind of moral theology that many refer to as “proportionalism.”
As evidence for this, I cited his praise in 2017 for the proportionalist moral theologian Bernard Häring, whom the Pope held up as a “model” for the development of moral theology. He also made a series of appointments to high offices of priests and prelates who were public dissenters from Church teaching in the area of human sexuality in particular, and who argued for a “paradigm shift” in moral theology.
And you can read a commentary from the heretical and schism fomenting National catholic Reporter by Mr. Michael Sean Winters by pressing his title—of course he is unhappy about Pope Leo’s orthodoxy in changing the trajectory of Pope Francis in his desire to create a different church when it comes to moral theology and doctrines associated with it, especially rejecting natural law:
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