Pope Francis' new "guardian"
of marriage and family
Now the John Paul II Institute on Marriage and Family Is Destroyed.
And Here Is Why
by Christopher A. Ferrara
September 20, 2017
The John Paul II Institute for Studies on Marriage and Family was founded by Pope John Paul II and headed at its inception by the future and now deceased Cardinal Carlo Caffarra — the same Cardinal Caffarra who was warned by Sister Lucia that “The final battle between the Lord and the kingdom of Satan will be about Marriage and the Family.”
Now that Cardinal Caffarra is out of the way, Pope Francis’ tidal wave of “mercy” has just demolished the Institute, replacing it wholesale with the similarly named “John Paul II Pontifical Theological Institute for Marriage and Family Sciences.” This according to the motu proprio Summa Familiae Cura, published yesterday, which negates John Paul II’s founding apostolic constitution Magnum Matrimonii Sacramentum.
The entire staff of John Paul II’s now defunct institute has been sacked. The new one, whose staff is yet to be determined, is headed by Francis’ handpicked ultra-progressive, pro-“gay,” pro-Holy Communion for adulterers collaborator, Archbishop Vincenzo Paglia (photo above), with the title of Grand Chancellor. Paglia infamously commissioned an obscene mural [WARNING: graphic content] for his former cathedral, featuring indecent depictions of himself and others. Paglia’s immediate subordinate as dean of the new institute is Pierangelo Sequieri, who just so happens to be head of the not-so-secret secret commission to “study” (read: look for a way to circumvent) Humanae Vitae.
But why abolish the existing John Paul II institute simply to replace it with another John Paul II institute of similar name? The answer seems clear. The move was intended to nullify all the acts and proceedings of the prior institute, and one act in particular: its publication of a handbook on the interpretation of Amoris Laetitia (AL) that would preclude Holy Communion for public adulterers.
Sandro Magister’s invaluable blog recently published a synopsis of the Handbook by Livio Melina, who was President of the institute Francis has just abolished. As Melina explains:
“The integration into full communion of those persons who show signs of a wounded love (AL 291) can in no way be confused with mere social inclusion. If one confuses the ecclesial dynamic, which “Amoris Laetitia” intends as participation in the mystery of communion, with a sociological logic, then the tendency will be to conceive of every obstacle to inclusion as a form of unjust indiscrimination that violates fundamental rights and to seek the solution not in appeals and help toward conversion, but in changing unfair norms.
“Integration must aim at a regeneration of persons, so that, as in the case of the divorced who have entered into new unions, a way of life may be reestablished that is in harmony with the indissoluble bond of the validly celebrated marriage. This is why there should never be talk of ‘irreversible situations.’
“In this sense, that which in the divorced who have entered into a second union is opposed to full integration, including Eucharistic, is not so much the ‘failure’ of the validly celebrated marriage as the second union established in contradiction with the indissoluble sacramental bond. [. . .] This is precisely why the serious resolution of getting out of the situation that is objectively contradictory with the validly contracted conjugal bond is a necessary condition for the validity of sacramental absolution.
“The sacramental forum, in fact, cannot be the simple legitimization of the individual conscience, perhaps erroneous, but help toward conversion for an authentic integration into the visible Body of the Church, according to the demands of consistency between proclamation of faith and conduct of life.”
This, of course, is a shot across the Pope Francis bow. It is exactly the interpretation of AL that Francis has clearly rejected, precisely in favor of his own sociological interpretation, which “conceive[s] of every obstacle to inclusion as a form of unjust indiscrimination that violates fundamental rights and… seek[s] the solution not in appeals and help toward conversion, but in changing unfair norms.” Indeed, speaking of the “integration” of the divorced and “remarried,” ¶ 299 of AL calls for “discerning which of the various forms of exclusion currently practised in the liturgical, pastoral, educational and institutional framework, can be surmounted.” The Church’s bimillenial disciplinary norms, rooted in the revealed truth on the indissolubility of marriage and the infinite dignity of the Holy Eucharist, are here cavalierly reduced to mere “forms of exclusion” to be “surmounted” as if they were unreasonable impediments to ecclesial life!
And so, the Handbook had to go. But in order for the Handbook to go, the John Paul II Institute for Studies on Marriage and Family had to go as well. And so it has gone — poof, with the stroke of the papal pen. This, it seems to me, is the most likely explanation of why the original John Paul II institute on marriage and the family was swapped out for another one of similar name instead of simply being re-staffed with progressive replacements. Now the Handbook can be dismissed as null and void. It effectively no longer exists as a Vatican publication.
The incredible relentless attack on marriage and family, orchestrated from the very vertices of the Church, continues — and with it the fulfillment of the Third Secret of Fatima. Can there be any doubt at this point that only a direct and most dramatic divine intervention can bring an end to this madness?