L'Eglise Aristotelicienne Romaine The Roman and Aristotelic Church

[Adonnis]

The Sacred College is called to advise His Holiness, the Pope.

As can be seen from this discussion, His Holiness, the Pope has presented a proposed intervention to be published on civil marriage.

As alternatives to the proposals, we have versions presented by Cardinals Pie, Kalixtus and Fenice.

Thus, the Cardinals are called upon to give their opinion on the proposal they consider to be better, more complete and ideal.

The initial voting period will be 3 days.

These are the proposals:

PROPOSAL 1: ORIGINAL PROPOSAL OF THE POPE



Citation:

........ Sacrosanctum Matrimonium On the defence of the Sacrament of Marriage and the fight against heretical unions 8 "We are certainly connected with the matter, certainly subjected to its laws, but our goal is to tend towards You, the Spirit Eternal and Perfect. Therefore, in my opinion, the purpose You gave to life is love.” Then God said: “Human, since you are the only one to have understood love, I make your kind My children. Thus, you know that the talent of your species is its capacity to love Me and to love each other. The other species can love only themselves." Book of the Creation, Chapter VII - « Love » « Christos answered her: “When two beings share a pure love and they wish to perpetuate our species by procreation, God allows them, by the sacrament of the marriage, to live their love. This so pure love, experienced in virtue, glorifies God, because He is love and the love by which humanity exists is the most beautiful homage that can be made to him. » Vita de Christos, Chapter XIII Sixtus Episcopus, Servus Servorum Dei, Ad perpetuam rei memoriam The holy and inviolable marriage, a sacrament by which the children of the Most High, bound by pure and disinterested love, exalt the Aristotelian Friendship and choose to live together according to the Virtues, thus glorifying the Most High by their union before Him, can only be born between two faithful who by baptism have embraced Love for their Creator and their fellow humans, joining the Aristotelian Community, and who by the active practice of the Virtues have developed their bond with the Most High and their fellows. Without the practice of the Virtues, and even more so without embracing Aristotelian Friendship and being part of the Aristotelian Community, without pure and disinterested love, which is an indispensable premise for it, marriage cannot therefore be born; in this case, what can be mistaken for love is nothing more than a carnal attraction, the vicious fruit of lust, inspired by the Prince-demon Asmodeus in men and women whose Faith is not solid or who have not welcomed the Divine Revelation, for it is not love for the Most High and for the fellow but only for oneself. Such an attraction, sinful in itself, becomes an affront to true love and to the Most High Himself when it claims to elevate itself to the same level as the Perfection of Aristotelian Friendship attained in the sacrament of marriage, and if such an affront to the Most High is made by a faithful, it constitutes a repudiation of Aristotelian Friendship and of the Virtues which every child of the Most High should practice. It is therefore with great consternation and pain that we learn of new attempts to profane the sanctity of marriage by promoting so-called "alternatives" to the holy sacrament for the Aristotelian faithful and by illicitly granting them an equivalent value. We therefore deem it necessary to reiterate and deepen what has already been established in the bull "Matrimonium Prohibitem" and to clarify once again that any union other than the sacrament of marriage celebrated by the empowered clergy and intended to unite the Aristotelian faithful, whether it be called "lay marriage", "civil union" or the most diverse denominations, is heretical and blasphemous; that any faithful who solicit or obtain such a union commits an act of heresy and blasphemy and a crime against the Faith itself, exposing himself to ecclesiastical censure and the judgment of the Holy Inquisition without being able to plead ignorance or obedience to secular authority; that any who celebrates such a union commits an act of heresy and blasphemy and a crime against the Faith itself, under penalty of excommunication latae sententiae without being able to plead ignorance or obedience to secular authority; that any faithful who takes part in such a ceremony puts his soul in danger by participating in a heretical and blasphemous ceremony, exposing himself to ecclesiastical censure and the judgment of the Holy Inquisition without being able to plead ignorance or obedience to secular authority. Finally, we order that the Episcopal Assemblies competent for the territories where such heretical and blasphemous unions are or could be promoted, propagate the risk to the souls of the faithful and reaffirm the uniqueness of the sacrament of marriage; That the Holy Inquisition watch over the performance and promotion of such heretical and blasphemous unions and discourage the faithful who show interest in them; that the bishops and all parish clergy redouble their efforts to educate the faithful in the Faith and for the promotion of the sacrament of marriage. Apostolic Constitution on the defence of the Sacrament of Marriage and the fight against heretical unions, Given in Rome, on the venerated tomb of Saint Titus, on the xth day of the month of x, the xth, of the year of grace MCDLXXI, the fourth of Our Pontificate, second of the Era of the Restoration of the Faith.



PROPOSAL 2: PROPOSAL OF THE CARDINAL KALIXTUS



Citation:

........ Sacrosanctum Matrimonium On the defence of the Sacrament of Marriage and the fight against heretical unions 8 "We are certainly connected with the matter, certainly subjected to its laws, but our goal is to tend towards You, the Spirit Eternal and Perfect. Therefore, in my opinion, the purpose You gave to life is love.” Then God said: “Human, since you are the only one to have understood love, I make your kind My children. Thus, you know that the talent of your species is its capacity to love Me and to love each other. The other species can love only themselves." Book of the Creation, Chapter VII - « Love » « Christos answered her: “When two beings share a pure love and they wish to perpetuate our species by procreation, God allows them, by the sacrament of the marriage, to live their love. This so pure love, experienced in virtue, glorifies God, because He is love and the love by which humanity exists is the most beautiful homage that can be made to him. » Vita de Christos, Chapter XIII Sixtus Episcopus, Servus Servorum Dei, Ad perpetuam rei memoriam There are few forces in the world that are so elementary that they need to be protected to a particular degree. Love is one of these truths. Love is a derivative of the soul from God, rests within us and applies inalienably to the essence of humanity as a supreme duty, as revealed to Oane in Genesis in the Book of Virtues for all time, in correctly answering God's question about the meaning, purpose and specificity of humanity in the face of the diversity of creation. Love - love for God and God's love for us. A metaphysical doctrine whose basic truth is untouched and inalienable. Love is a derivative which appears to us in many forms. The love of a mother for her child, the love between brothers and sisters, the love for creation, the love for the people through a just king, the love for believers, the love for God and, of course, the love we feel for a familiar soul with whom we want to share our life in the most perfect virtue. This love corresponds to perfect Aristotelian friendship. It conditions this friendship and flows from it. The idea that another institution, remote from Holy Mother Church, should be given the competence to know, bless and unify the divine bonds of love in perfection and truthfulness under the grace of the one true Creator, by whatever name it may be called, is a profanation of the divine will which Holy Mother Church must oppose. Love is a sacred and inalienable force that rests in us through the work of God; no secular power can institutionalise this force. God alone and his Church are destined to preserve, protect and defend this sanctity in the eternal and unassailable sacrament of marriage, where love is the substance within which new life is born. A life that is born, innocent and virtuous, in the essence of the holiness of love. Thus, every human creation must receive the spark of this holiness carried within us, if it is to have value and endure. This is God's command in his first commandment to his children - humanity. Love in its truthfulness is not an expression of secular administration, but an expression of divine holiness. It can only be blessed and sanctified in its perfection by Holy Mother Church, for only Holy Mother Church is the possessor of divine Revelation and Truth. It is therefore with great consternation and pain that we learn of new attempts to profane the sanctity of marriage by promoting so-called "alternatives" to the holy sacrament for the Aristotelian faithful and by illicitly granting them an equivalent value. We therefore deem it necessary to reiterate and deepen what has already been established in the bull "Matrimonium Prohibitem" and to clarify once again that any union other than the sacrament of marriage celebrated by the empowered clergy and intended to unite the Aristotelian faithful, whether it be called "lay marriage", "civil union" or the most diverse denominations, is heretical and blasphemous; that any faithful who solicit or obtain such a union commits an act of heresy and blasphemy and a crime against the Faith itself, exposing himself to ecclesiastical censure and the judgment of the Holy Inquisition without being able to plead ignorance or obedience to secular authority; that any who celebrates such a union commits an act of heresy and blasphemy and a crime against the Faith itself, under penalty of excommunication latae sententiae without being able to plead ignorance or obedience to secular authority; that any faithful who takes part in such a ceremony puts his soul in danger by participating in a heretical and blasphemous ceremony, exposing himself to ecclesiastical censure and the judgment of the Holy Inquisition without being able to plead ignorance or obedience to secular authority. Finally, we order that the Episcopal Assemblies competent for the territories where such heretical and blasphemous unions are or could be promoted, propagate the risk to the souls of the faithful and reaffirm the uniqueness of the sacrament of marriage; That the Holy Inquisition watch over the performance and promotion of such heretical and blasphemous unions and discourage the faithful who show interest in them; that the bishops and all parish clergy redouble their efforts to educate the faithful in the Faith and for the promotion of the sacrament of marriage. Apostolic Constitution on the defence of the Sacrament of Marriage and the fight against heretical unions, Given in Rome, on the venerated tomb of Saint Titus, on the xth day of the month of x, the xth, of the year of grace MCDLXXI, the fourth of Our Pontificate, second of the Era of the Restoration of the Faith.



PROPOSAL 3: PROPOSAL OF THE CARDINAL PIE



Citation:

We have been alerted, on several occasions, by faithful troubled in their conscience by the creation of marriages or civil unions instituted by certain States or provinces. Faced with these novelties - notwithstanding their latent anticlericalism - and also to enlighten everyone's minds, We hereby wish to set our position precisely. Marriages or civil unions, whatever they are called, have legal value only in relation to the laws of the State or province but have no religious value. Thus, any person married by marriage or civil union is deemed to be unmarried in the eyes of the Church and to live in concubinage. This is why We recommend to our faithful who would have had recourse, by ignorance, deception or artifice, to such a union, to double it with a religious ceremony so that their marriage is valid in the eyes of the Church and does not place them not in an involuntary situation of sin. Thus, they will have satisfied, which is our wish, with the laws of the State as with the laws of the Church because it is necessary to return to Caesar what is Caesar's and to God what is God's. Why do we only recognize religious marriages? Holy and inviolable marriage, the sacrament by which the children of the Most High bound by a pure and disinterested love exalt Aristotelian Friendship and choose to live together according to the Virtues, thus glorifying the Most High by their union before Himself, can only be born between two faithful who by baptism have embraced Love for their Creator and their fellows, by joining the Aristotelian Community, and who by the active practice of the Virtues have developed their bond with the Most High and their neighbor . Without the practice of the Virtues, and a fortiori without embracing the Aristotelian Friendship and being part of the Aristotelian Community, pure and disinterested love, which is an indispensable premise for marriage, cannot therefore be born; in this case, what can be taken for love, is nothing but a carnal attraction and the men and women whose Faith is not solid or who have not welcomed the Revelation Divine, because it is not love for the Most High and for their neighbor that guides them but only for themselves, expose themselves to a union as ephemeral as their desire and their passion and to fall into the sin of lust. This is why We have deemed it necessary to reiterate and deepen Our thought and to specify, as we said above that: - any union other than the sacrament of marriage celebrated by the authorized clergy and aimed at uniting the Aristotelian faithful, whether called "secular marriage", "civil union" or the most diverse denominations, has no value on the religious plan and is therefore considered null and void - our faithful who would have recourse to it would place themselves in a situation of concubinage therefore of sin before God if not before Men if they forgot to unite also before Him. Apostolic Constitution on the defense of the Sacrament of Religious Marriage Given at Rome, at the venerated tomb of Saint Titus, the xth day of the month of x, the x, of the year of grace MCDLXXI, the fourth of Our Pontificate, second of the Era of the Restoration of the Faith.


PROPOSAL 4: PROPOSAL OF THE CARDINAL FENICE



Citation:

We turn today to all of you, dear children in the Faith, to reflect with you on some important things that affect the lives of so many people in every part of the world. The holy and inviolable marriage is the sacrament by which the children of the Most High, bound by pure and disinterested love, exalt the Aristotelian Friendship and choose to live together according to the Virtues. Thus they glorify the Most High by their union before Himself, because this union can only be born between two faithful who through baptism have embraced Love for their Creator and fellow human beings, by joining the Aristotelian Community. Through the active practice of the Virtues they develop their bond with the Most High and their fellow man. But the marriage, to fully realise its meaning as a sacrament, needs the practice of the Virtues, the embracing of Aristotelian Friendship to be part of the Aristotelian Community. Without pure and selfless love, which is an indispensable premise of it, marriage cannot therefore come into being. In this case, what can be taken for love is nothing more than a carnal attraction, the vicious fruit of lust, inspired by the Prince-demon Asmodeus in men and women whose Faith is not solid or who have not welcomed the Divine Revelation. This is not love for the Most High and for the neighbour but only for oneself. Such an attraction, sinful in itself, becomes an affront to true love and to the Most High Himself when it claims to rise to the same level as the Perfection of Aristotelian Friendship attained in the sacrament of marriage. If such an affront to the Most High is made by a faithful person, it constitutes a denial of Aristotelian Friendship and of the Virtues which every son of the Most High should practice. It is therefore with great dismay and pain that we learn of new attempts to desecrate the sanctity of marriage by promoting so-called "alternatives" to the Holy Sacrament for the Aristotelian faithful and illicitly granting them an equivalent value. We therefore deem it necessary to reiterate and deepen what has already been established in the Bull "Matrimonium Prohibitem". We make it clear once again that any union other than the sacrament of marriage celebrated by the authorized clergy and intended to unite the Aristotelian faithful, whether it be called "lay marriage", "civil union", or the most diverse names, is heretical and blasphemous. Any of the faithful who solicit or obtain such a union commits an act of heresy and blasphemy and a crime against the Faith itself, and exposes himself to ecclesiastical censure and the judgment of the Holy Inquisition. Ignorance or obedience to secular authority is no excuse. Any member of the faithful who celebrates such a union commits an act of heresy and blasphemy and a crime against the Faith itself, under penalty of excommunication latae sententiae with no excuses. The same for any member of the faithful who takes part in such a ceremony, because he puts his soul in danger and exposes himself to ecclesiastical censure and to the judgement of the Holy Inquisition. Finally, we order that the Episcopal Assemblies competent for the territories where such heretical and blasphemous unions are or could be promoted, explain the risk to the souls of the faithful and reaffirm the uniqueness of the sacrament of marriage. We order that the Holy Inquisition watch over the holding and promotion of such heretical and blasphemous unions and discourage the faithful who show interest in them; that the bishops and all parish clergy redouble their efforts to educate the faithful in the Faith and for the promotion of the Sacrament of Marriage.

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.....Cardinal-Presbyter of Saint Anthony of the Portuguese / Grand Audiencier of the Holy See / General Inquisitor of Portugal
...............Primate of Portugal / Metropolitan Archbishop of Braga / Bishop of Vila Real / Duke of Monte Real

[pamelita]

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[Francesco_maria]

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[Tymothé de Nivellus]

Pope!
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Père Tymothé de Nivellus | Cardinal-Evêque de Saint Trufaldini à la Porte Latine | Camerlingue de Rome et Chancelier de la Chambre Apostolique | Archevêque SC d'Avignon et Archevêque d'Embrun
"La puissance de Dieu donne toute sa mesure dans la faiblesse"
Cabinet du Cardinal

[Roderic_]

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Cardinal Bishop // Cardinal Vicar Grand Inquisitor // Prelate of Honour of His Holiness //
Archbishop sine cura of Sassari and Urbino // Bishop sine cura of Urgell // Chancellor of the Order of Saint Nicolas V .

[Gropius]

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Cardinal-Bishop † Dean of the Sacred College of Cardinals † Grand Audiencier of the Holy See † Vice Chancellor of the Pontifical Chancellery † Archbishop of Strasbourg † Governor of the Patrimony of Titus † Prince of Viterbo † Marquis of Santa Marinella ♝Il cielo e la terra♗

[Adonnis]

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.....Cardinal-Presbyter of Saint Anthony of the Portuguese / Grand Audiencier of the Holy See / General Inquisitor of Portugal
...............Primate of Portugal / Metropolitan Archbishop of Braga / Bishop of Vila Real / Duke of Monte Real

[Adonnis]

Your Holiness,

The Sacred College has spoken.

With the vote closed, the Sacred College expressed a majority preference for its original proposal.

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.....Cardinal-Presbyter of Saint Anthony of the Portuguese / Grand Audiencier of the Holy See / General Inquisitor of Portugal
...............Primate of Portugal / Metropolitan Archbishop of Braga / Bishop of Vila Real / Duke of Monte Real

[Kalixtus]

Just to ask myself and without any intention to question the curias decision - but are 50% the majority of the curia. Do we see it that way or do we count only the voted for one position.

I mean i am in favour of my more pastoral and educative version but i can live with the popes version too even i see the troubles i expressed in the debate.

I am curious how we express majorities.

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[Adonnis]

Kalixtus, this is me you are talking to.

So, no beating about the bush. What is your question?

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.....Cardinal-Presbyter of Saint Anthony of the Portuguese / Grand Audiencier of the Holy See / General Inquisitor of Portugal
...............Primate of Portugal / Metropolitan Archbishop of Braga / Bishop of Vila Real / Duke of Monte Real

[Kalixtus]

Kalixtus smiled gently.

I have had the experience that my questions are always perceived as an attack, which they are not necessarily.

You spoke of a majority of the votes of the Curia, but when I look at the result, I see that His Holiness's contribution received only 50%.

So I wonder if you went by the votes cast or by percentage? I don't think we've ever had this kind of situation where we pitted texts against each other. Maybe this is an interesting possibility for the future, so I wanted to know how exactly you did the evaluation and what you focused on.

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[Adonnis]

Believe me, dear. I didn't take your words as an attack; if I took them as an attack, I would have no problem making that thought clear. I just wanted to remind you that, with me, it is possible to be less philosophical and more pragmatic.

As a rule, the Canon Law provides that votes are decided by an absolute majority of voters, considering the number of existing votes.

By the rule, although we have 10 voters in total, there were 8 votes, so that a winning proposal, in a first round, would need at least 5 votes, corresponding to half +1 of the votes present.

According to the rule, a second round should be opened with the two most voted propositions, clearly the two that have a chance of obtaining an absolute majority of the voters.

On the other hand, by the teleological and axiological interpretation of the Legal Rule, but even by a literal interpretation, Canon Law establishes the rules for ballots that print decisions of the Sacred College.

Here, we are not making any decisions. The Pope has asked for a simple consultation of the Sacred College, in order that the Sacred College, by majority vote, may opine on which proposal is best. But as a mere opinionative consultation, it has no binding effect, so that the acceptance or not of the Cardinals' opinion by the Pope is totally discretionary.

Precisely because of this peculiarity, that we are giving an opinion and not deciding, the second round of voting has not been opened.

However, if you insist and understand that it is necessary, I will have no problem opening a second round of voting.

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.....Cardinal-Presbyter of Saint Anthony of the Portuguese / Grand Audiencier of the Holy See / General Inquisitor of Portugal
...............Primate of Portugal / Metropolitan Archbishop of Braga / Bishop of Vila Real / Duke of Monte Real

[Kalixtus]

Kalixtus smiled again and noded.

Oh no, no I don't need a second round - I was just curious, cause I take this as a rolemodel for other occasions. Could make the job of cardinal more attractive.

I try to find a way out of the lethargia we have at the moment. I think a lot of cardinals might think there is no need to participation. I found it the right way to participate this way.

Even it was just started as a private theological debate between sixtus and me and now we had a few interesting versions. I like that we are still able for this diversity.

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[Sixtus]

The text is being published in the available translations, you are welcome to help soread it. We will personally add it to the library while waiting for the missing translations.

[Sixtus]