The following is an excerpt from Father Jesusmary Missigbètò fifth open letter to Pope Francis.
On reading my open letters, one realizes that the first major cause of the moral (and doctrinal) errors mentioned in them is intellectual. Before his death, Cardinal Carlo Caffarra had also made this observation and shared it with his friends. In fact, these errors reflect a lack of mastery of certain themes of Fundamental Moral Theology and Sacramental Theology, taught according to the spirit of St. Thomas Aquinas. Let us not forget the important warning of Pope Leo XIII who encouraged Catholic theologians not to stray from the good source of Thomistic philosophy and theology (cf. encyclical Aeterni Patris; August 4, 1879). The second cause of error lies in the lack of a true collegiality. On the one hand, this collegiality means that Pope Francis should live in doctrinal and moral unity with his 265 predecessors (vertical collegiality), and especially with Pope St. John Paul II and Pope Emeritus Benedict XVI. Any impartial reader of my open letters has seen how Pope Francis has knowingly contradicted documents issued by these last two popes. On the other hand, this collegiality means that Pope Francis should be open to the opinions of his contemporaries (horizontal collegiality). There are so many good Thomistic experts in the Catholic Church that if Pope Francis had wanted to consult them he could have avoided the various errors mentioned. In fact, the five topics addressed by my open letters are not topics that admit of a plurality of opinions or relativistic responses. Only the Thomistic answer is valid since these five topics concern absolute laws of God: the first commandment, the fifth commandment and the sixth commandment. Unfortunately, Pope Francis has opted for another answer, that of relativism, which is an open door to situation ethics. This ethic, also known as the ethic of lukewarmness or the ethic of half-truth, rejects the absolute character of divine laws and looks for situations that can serve as exceptions to not fulfilling these laws.
My first open letter is related to the sixth commandment and raises the issue of homosexuality. It is to answer the following closed question: Is it morally right for a Christian, a priest or a bishop to take the initiative to ask for homosexual cohabitation laws? My second open letter is related to the sixth commandment and raises the issue of continence. It is to answer the following closed question: Is it morally right to say that “the commitment to live in continence can be proposed” to Christians and is “an option”? My third open letter is related to the sixth commandment and raises the issue of contraception. It is to answer the following closed question: Is it morally right to perform a hysterectomy (removal of the uterus) with the consent of medical experts but without a medical emergency for the health of the mother? My fourth open letter is related to the fifth commandment and raises the issue of abortion. It is to answer the following closed question: Is it morally right to give the Sacrament of the Eucharist to all publicly pro-abortion politicians who do not renounce abortion? My fifth open letter is related to the first commandment and raises the issue of worship. It is to answer the following closed question: Is it morally right for a Catholic to take part in pagan rites? In all five cases, Christian Tradition has always answered “no.” This is the one and only possible answer. Unfortunately, Pope Francis has answered “yes.”
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