Hostility to Vatican II runs deep with Pope Francis' critics
People look at a poster expressing criticism of Pope Francis in Rome Feb. 5, 2017. Numerous copies of the poster were placed in the center of Rome but were quickly covered or removed by city authorities. (CNS/Paul Haring)
The latest evidence comes from a book by E.M. Radaelli that places much of the blame for what he discerns as a quasi-heretical modernism in the church on the shoulders of Joseph Ratzinger! Here is how Andrea Tornielli characterizes this new volume:
The irony here is enormous. I read Ratzinger's Introduction to Christianity years ago, and loved it. Whenever my liberal friends would attack Ratzinger, it was clear that they either had not read his work or misunderstood it, or were so biased by their dislike of some of his actions as prefect of the Congregation for the Doctrine of the Faith that they could not or would not see the gems in his theology.The volume aims to "convince the old professor, then Pope, now cardinal again, to reject, publicly, immediately and in full, all the "improper concepts of his Introduction to Christianity" which "infect the pages of the book, before it is too late for him." And he wants "to demonstrate to the widest possible number of reachable readers, how false and misleading are all the doctrines taught, so as to help the Church return to the solidity of her faith forever."
The irony continues. Radaelli also criticizes the "progressive theology" of Karl Rahner, Hans Urs von Balthasar and Henri de Lubac. It would come as a surprise to many of Balthasar's and DeLubac's critics and champions to see them placed in the category of "progressive theology" alongside Rahner.
Zuhlsdorf and Edward Pentin at the National Catholic Register report on a statement from three bishops in Kazakhstan that directly challenges Amoris Laetitia. I do not mean to nitpick, but Pentin's way of recounting the Kazak bishops' claims is significant. For example, he writes:
There is no sense that the Kazak bishops are here asserting a controverted point, no "what they claim is the Church's teaching on the indissolubility of marriage," no introduction of an adjective like "supposed" to make it clear that these are claims, not facts. It is hard to know where the bishops end and Pentin begins.In view of this "ever increasing confusion" in the Church, the bishops reassert the Church's teaching on the indissolubility of marriage, arguing that admitting some "remarried" divorcees without an annulment to Holy Communion, and not living in continence, is tantamount to a "kind of introduction of divorce in the life of the Church."
Additionally, after the pope's decision to post the statement of the bishops of Buenos Aires, Argentina, and his response in the Acta Apostolicae Sedis, are there really grounds for "confusion" any longer? The Kazak bishops (and Pentin for that matter) may not like the definitive interpretation given by the pope, but there is no longer any reason for confusion.