Amoris Laetitia Is Starting a Civil War in the Church

Incoming president of the John Paul Institute, Philippe Bordeyne, has announced his commitment to promoting Amoris Laetitia, according to a report by LifeSite News. Their report is based on an essay by Bordeyne entitled, “The Catholic Church in the process of discernment in the face of homosexual unions.” Bordeyne’s essay is filled with pro-homosexual statements, which he claims are justified by Amoris Laetitia. In the words of the LifeSite report, Bordeyne says his essay “is the direct result of Amoris laetitia, even if the question of homosexual couples was not openly raised in that text.” Here’s a screenshot from the LifeSite article:

Amoris Laetitia “Opens the Door” for New Teachings on Homosexuality

Bordeyne’s comments add to the growing chorus of elite academics and prelates who see in Amoris Laetitia an attempt by Pope Francis to change Church teaching on sexual morality. The German bishops, like Bordeyne, have also cited Amoris Laetitia as a justification for their own public attempts to normalize homosexuality. This statement from New Ways Ministry spells it out quite clearly. According to them, this “Year of Amoris Laetitia” is an invitation from the pope to promote LGBT acceptance. Take a look at this tweet:

The New Ways tweet confirms exactly what I wrote in my book, namely, that this “Year of Amoris” is really a green light from the pope to promote gay equality in the Church. And from the multiplication of pro-homosexual gestures and statements from the clergy since the “Year of Amoris” got under way, one can only conclude that many clergy are reading Amoris Laetitia in precisely the same way—as an official papal endorsement of homosexuality. One more case in point:

pic.twitter.com/UbgH6kth4j

— Anthony Stine, PhD (@pontificatormax) June 2, 2021

Communion for Active Homosexuals

According to the LifeSite report, Bordeyne advocated for the reception of the Eucharist for active homosexuals and underscored that “a change of life [was] not a prerequisite.” And remember, he did this in an essay which he claimed was “the result of Amoris Laetitia.” The infamous note 351 in Amoris Laetitia could lead one exactly to this conclusion, especially if one viewed Amoris as a revival of 1970s heresies. See for yourself:

“[I]t is possible that in an objective situation of sin—which may not be subjectively culpable, or fully such—a person can be living in God’s grace, can love and can also grow in the life of grace and charity, while receiving the Church’s help to this end.351”

Amoris Laetitia, par. 305

Attached to the passage above is the infamous note 351, which can be interpreted to be endorsing the Eucharist for unrepentant sinners who, by Apostolic law, have always been barred from Holy Communion:

In certain cases, this can include the help of the sacraments. . . . [T]he Eucharist “is not a prize for the perfect, but a powerful medicine and nourishment for the weak.”

Amoris Laetitia, note 351

As I argued in my new book, Amoris Laetitia is a wholesale regurgitation of heresy from the 1970s, and it was a popular opinion at that time that gays should be allowed to receive the Eucharist. The surest sign that the heresy was popular and widespread? How else did we get an entire generation of actively gay priests who have been publicly consuming the Eucharist right in front of our faces for the past fifty years? So it should be no surprise to us when they publicly justify their habitual Eucharistic transgressions as Bordeyne does in his essay. The fact that he supports his argument by citing Amoris Laetitia just provides further vindication of my book and of the dubia Cardinals: Pope Francis was attempting to change Church teaching on human sexuality. That’s what Bordeyne is telling us: Amoris Laetitia justifies a new acceptance of homosexuality in the Church. Which is exactly what the German bishops are saying as well. And New Ways Ministry. And Fr. James Martin . . . .