- The history of the Catholic Church began with the Second Vatican Council.
- The concept of desuetude applies to moral law.
- The Church can change divine law.
- Only recent (i. e. post-1965) Church documents have any value.
- Conscience is always supreme.
- The exception disproves the rule.
Corollary: There can be no rules, because there is always an exception.
- The sensus fidelium is what Catholics of the current generation have generally concluded to be correct.
- The sensus fidelium is as important as what the Pope and bishops teach.
- One can venerate a saint while dismissing his entire lifestyle and philosophy as inappropriate for modern times.
- In determining the morality of an act, one starts by evaluating contemporary community standards.
- Jesus told us to be non-judgmental, so we must never tell anyone that he may be sinning, or even speak out against sin, because that is judgmental.
- Jesus suffered and died for our sins so that we would never have to suffer or do penance ourselves.
Man's conscience is subject to authority and divine revelation. Man is bound to follow his conscience, but even so, he is bound to form his conscience upon truth gained by observation, right reason, true earthly authority and divine revelation.
Many people confuse passions (emotions) with conscience, which is a faculty of our intellect. Evaluation of the moral character of an act requires the application or reason and judgement, which may well be in opposition to our passions. One of the biggest problems in modern society is the widespread practice of giving passions supremacy over the intellect and reason: "I feel" vs. "I think" (the latter of which requires the ability to justify a source of your conclusion outside of ourselves and must recognize the authority of the magisterium on matters of faith and morals).
The more we sin, even venial sins, the more difficult it becomes to hear our true conscience and the more prone we are to being mislead by emotions manipulated by the forces of evil.
According to Pope Pius XII in Humani Generis & Vatican II in Lumen Gentium n.25, even non-infallible teachings are to receive the submission of mind and will of the faithful. While not requiring the assent of faith, they cannot be disputed nor rejected publicly, and the benefit of the doubt must be given to the one possessing the fullness of teaching authority. The heterodox concept of a dual magisteria, i.e., (the pope & bishops plus) the theologians, is not based on scriptural nor traditional grounds. Some have gone as far as to propose a triple magisteria, (adding) the body of believers.
It should be noted that the Latin sententia (generally translated into English as opinions) does not refer to a subjective judgment of individuals, each of which is equally valid in conscience, but to a theological judgment by recognized theologians and based on the Faith (Scripture and Tradition), including the definitive sententiae of the Magisterium, and supported by reason from the Faith as at least probable. An "opinion" can never be probable which occurs in a vacuum unsupported by evidence from the Sacred Tradition and the theological tradition.
definitive theological judgments of the ordinary magisterium, are every bit as binding in Faith as are exercises of the extraordinary magisterium.
According to Pope Pius XII in Humani Generis & Vatican II in Lumen Gentium n.25, even non-infallible teachings are to receive the submission of mind and will of the faithful. While not requiring the assent of faith, they cannot be disputed nor rejected publicly, and the benefit of the doubt must be given to the one possessing the fullness of teaching authority.