We will proceed to give three examples of equivocation.
i)The Ends of Marriage 3.
Until quite recently, the Holy Catholic Church has always taught that the primary end of Marriage is procreation, and the secondary end the reciprocal assistance, or love, between the spouses. Whereas at the Second Vatican Council, in the new code of Canon Law, the Catechism of the Catholic Church, and in various recent encyclicals, love is now put in the first place and procreation in the second (without, however, explicitly defining love as “the primary end” nor procreation as “the secondary end”).
Let us ask ourselves the following questions: Was the doctrine of the past true and the doctrine of the present false? Or was the doctrine of the past false and the doctrine of the present true? Or was the doctrine of the past true then but is false now? Or was the doctrine of the past true in one sense and is the doctrine of the present true in another sense? And in this case, why does the doctrine of the present take precedence over that of the past? And answer comes there none.
In the final version of Art.7 of the Institutio Generalis Missalis Romani (n. 27 in the 2000 typical edition of the General Instruction of the Roman Missal), the official introduction of the Novus Ordo Missae, the Holy Mass is presented in these terms: ‘Missa seu Cena dominica….memoriale Domini seu sacrificium eucharisticum: the Mass or The Lord’s Supper[…] the Commemoration of the Lord or the Eucharistic Sacrifice’. In other words the Holy Mass is identified with the Lord’s Supper in the first instance and with the Commemoration of the Lord in the second. This, however, is an equivocation. The Holy Mass is the Lord’s Supper and the Commemoration of the Lord (that is Calvary) in a certain sense (not essential), but presenting it thus simpliciter, suggests that it is so essentially: which is a Protestant position.4 In other words, to present Holy Mass in terms laden with a Protestant sense, is to present it in a Protestant sense.
Professor Romano Amerio, in his contribution at the Theological Congress “Sì, si, no, no” ‘The Dislocation of the Function of the Magisterium’ cites the following initiative expressed in an official document about ecumenism: ‘to discover a form of exercise of the Papacy, which, while not renouncing anything essential to its mission, opens up to a new situation’ and he comments: “This means: it cannot be renounced, but at the same time it can be renounced. It is an absolute principle, but it is not an absolute principle. The infallibility of the Pope is an immutable rock ‘but’… and when you say the ‘but’ the move has already been made.’
The original author of this blog passed away in July of 2016. RIP Father Carota.