Kardinalen W. Brandmüller, R. L. Burke, C. Caffarra, J. Meisner - 12 september 2016
Moet men, na de bevestigingen van Paus Franciscus - Postsynodale Apostolische Exhortatie
Amoris Laetitia
Over vreugde van de liefde
(19 maart 2016) (Paus Franciscus - Postsynodale Apostolische Exhortatie
Amoris Laetitia
Over vreugde van de liefde
(19 maart 2016)) over “omstandigheden die de morele verantwoordelijkheid verlichten”, nog steeds de leer geldig achten van de encycliek van de H. Johannes Paulus II, H. Paus Johannes Paulus II - Encycliek
Veritatis Splendor
Over kerkelijke moraalleer
(6 augustus 1993), gebaseerd op de H. Schrift en de Traditie van de Kerk, volgens de welke “omstandigheden of intenties nooit een daad die intrinsiek slecht is vanwege het doel, kunnen omvormen in een daad die ‘subjectief’ goed is of te verdedigen valt als een keuze”?
After the affirmations of Paus Franciscus - Postsynodale Apostolische Exhortatie
Amoris Laetitia
Over vreugde van de liefde
(19 maart 2016) on “circumstances which mitigate moral responsibility,” does one still need to regard as valid the teaching of St. John Paul II’s encyclical H. Paus Johannes Paulus II - Encycliek
Veritatis Splendor
Over kerkelijke moraalleer
(6 augustus 1993), based on sacred Scripture and on the Tradition of the Church, according to which “circumstances or intentions can never transform an act intrinsically evil by virtue of its object into an act ‘subjectively’ good or defensible as a choice”?
In Paus Franciscus - Postsynodale Apostolische Exhortatie
Amoris Laetitia
Over vreugde van de liefde
(19 maart 2016) stresses that on account of mitigating circumstances “a negative judgment about an objective situation does not imply a judgment about the imputability or culpability of the person involved.” The Dubia point to the Church’s teaching as expressed in John Paul II’s H. Paus Johannes Paulus II - Encycliek
Veritatis Splendor
Over kerkelijke moraalleer
(6 augustus 1993), according to which circumstances or good intentions can never turn an intrinsically evil act into one that is excusable or even good.
The question arises whether Paus Franciscus - Postsynodale Apostolische Exhortatie
Amoris Laetitia
Over vreugde van de liefde
(19 maart 2016), too, is agreed that any act that transgresses against God’s commandments, such as adultery, murder, theft or perjury, can never, on account of circumstances that mitigate personal responsibility, become excusable or even good.
Do these acts, which the Church’s Tradition has called bad in themselves and grave sins, continue to be destructive and harmful for anyone committing them in whatever subjective state of moral responsibility he may be?
Or could these acts, depending on a person’s subjective state and depending on the circumstances and intentions, cease to be injurious and become commendable or at least excusable?
