A priest cannot really know if a couple in concubinage are living as brother and sister : Obfuscation Principle in Amoris Laetitia overlooked in salvation theology by Cardinal Burke

A priest cannot visit a young unmarried couple living together and assume they are loving as brother and sister- even if they say so.
Neither can he tell them to follow their conscience and continue to do so.
Humanly speaking there is no way that he can know that a particular couple is an exception to the teaching on mortal sin and will not be going to Hell.There cannot physically be an exception to the teaching on mortal sin since finally only Jesus will know the exact state of the soul of an un-married couple living together or that of the case of the divorced and re-married.There can be no known exception for the priest.
If the priest says that a particular couple is an exception then he is saying that what is unknowable is knowable for him.He is mixing up what is only known to God as being known also to man. So in principle he assumes what is unknown is known when he visits a couple in concubinage and tells them to receieve the Eucharist.This is the Obfuscation Principle, in morals.It is also used in faith and is approved by ecclesiastical Masonry and also the two living popes.
In principle, they assume unknown cases in the present times, of the baptism of desire(BOD), baptism of blood(BOB) and invincible ignorance(I.I), are known exceptions to the traditional interpretation of the dogma extra ecclesiam nulla salus(EENS).So they infer BOD,BOB and I.I are examples of visible salvation outside the Church. Mystici Corporis and other Church documents are re-interpreted as referring to known cases of BOD, BOB and I.I which excludes the baptism of water, even though no one has seen or known any such case in real life.
So with this ruse -or ignorance- in principle they accept that there are invisible cases which are visible exceptions to the traditional teaching on morals and faith(salvation).There are allegedly unknown cases, which they infer are known examples of exceptions to Tradition- which is now the new norm in the Catholic Church.
Cardinal Burke objects to this in Amoris Laetitia but accepts it de fide and de facto in salvation theology.For him there is no more exclusive salvation in the Catholic Church since in Vatican Council II, LG 16, LG 8, UR 3, GS 22 etc refer to visible people who are allegedly saved outside the Church, even though in reality they are invisible for all of us.So with this Obfuscation Principle there is no more exclusive salvation in the Catholic Church even for Cardinal Raymond Burke and the 62-plus signatoris of the Filial Correction of Pope Francis.

Pope Francis repeats in principle error in Amoris Laetitia : believes we humans can judge exceptions to moral and salvation teachings of the Church

Francis argues that Catholics in a new union after a divorce should not be “pigeonholed.”
Lionel:
The norm is set by Jesus in the Bible.
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Rather, he prefers that they and their pastors undergo a process of discernment. After discernment, he says, some of the divorced and civilly remarried can more fully integrate into Christian communities.
Lionel: He is saying that we can tell when someone in manifest mortal sin is not a mortal sin.This is false.
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Francis rejects uniform enforcement of rules because he says that not all persons in irregular unions are equally culpable.
Lionel: He is again saying that there are known exceptions of Catholics in mortal sin who will not be going to Hell.
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“Discernment can recognize that in a particular situation no grave fault exist,” he argues, adding that “it cannot be said” that all persons in irregular unions are “living in a state of mortal sin and are deprived of sanctifying grace.”
Lionel:Again he is saying that we can judge in particular cases exceptions to Jesus' teachings on morals, when really it is only Jesus who can know who will be saved or not.The Church guided by the Holy Spirit has always said that those living in adultery are on the way to Hell. They are in mortal sin.
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In some complex situations, he maintains, such persons will recognize in good conscience, along with their pastor, that they are doing what they can even without fully meeting the gospel’s demands.
Lionel: Again this is false there is no way of saying that any particular Catholic living in mortal sin is not going to Hell if he dies immediately without absolution in the Confessional.A divorced and remarried Catholic has also to change his lifestyle.
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Francis goes on to offer that acceptance of their situation may be what God is asking of them at the time. Francis concludes that sacraments, including the Eucharist, or Holy Communion, may aid people in some irregular situations
Lionel: Again he is saying that we can judge exceptions to the general rule on morals and mortal sin. This is false.We humans cannot judge exceptions.
The same error is made by Pope Francis is salvation theology. He assumed that we can judge in personal cases non Catholics saved outside the Church with the baptism of desire etc. This is false.We do not know of any practical exception to the dogma extra ecclesiam nulla salus.
This was the mistake made in the Letter of the Holy Office 1949. It was repeated in Vatican Council II and the Catechism of the Catholic Church and now Pope Francis has used the in principle error in Amoris Laetitia.
With similar reasoning thousands of marriages have been broken up with superficial annulment theories.-Lionel Andrades
www.nationalreview.com/…/catholic-church…

Father jamacor wrote:
Monsignor Mariano Fazio makes a statement to the correspondent in Rome of the newspaper La Nación de Argentina. More than the first half of the interview is about the impossibility of the Pope's trip to Argentina because of the degree of social upheaval in that country.

Then he asks several questions about the Opus Dei prelature. Among them on the headline of this news. I must say that it is not an institutional declaration of Opus Dei! It's something personal to you. He is a personal friend of the pope and both are Argentineans.

It is true that St Josemaria Escriva, Founder of Opus Dei, made it very clear that the pope had to be loved by anyone. And in 1934 he wrote: "Christ, Mary, the Pope, have not we just indicated, in three words, the loves that compose the whole Catholic faith?" Then he was thirty-two years old and Opus Dei only counted six.

And knowing perfectly how the Church is and how Francis governs the Barca of Peter, perhaps moved by a great faith, makes that public correction to members of the Prelature. I can not find another explanation, because the interview seems to live in another world.

originally Father jamacor wrote in Spanish:
Mons. Mariano Fazio hace unas declaraciones a la corresponsal en Roma del periódico La Nación de Argentina. Más de la primera mitad de la entrevista es sobre la imposibilidad del viaje del papa a la Argentina por el grado de crispación social que hay en ese país.

Luego le hace varias preguntas sobre la Prelatura Opus Dei. Entre ellas sobre el encabezado de esta noticia. Debo decir que ¡No es una declaración institucional del Opus Dei! Es algo personal suyo. Es amigo personal del papa y ambos son argentinos.

Es verdad que san Josemaría Escrivá, Fundador del Opus Dei, dejó muy claro que al papa había que amarlo fuera quien fuera. Y en 1934 dejó escrito: "Cristo. María. El Papa. ¿No acabamos de indicar, en tres palabras, los amores que compendian toda la fe católica?" Entonces él tenía treinta y dos años y el Opus Dei no contaba más que seis.

Y sabiendo perfectamente cómo está la Iglesia y cómo gobierna Francisco la Barca de Pedro, tal vez movido por una gran fe, hace esa corrección pública a miembros de la Prelatura. No encuentro otra explicación, porque por la entrevista parece como si viviese en otro mundo.

En el papado de Pablo VI, el Fundador del Opus Dei se pasó dos años llorando día y noche, y pudo echarse al monte como hizo Mons.Lefebvre, y estuvo pidiendo audiencia al papa durante cuatro años, y nunca llegaba esa petición al Romano Pontífice. Hasta que un día el Card. Casariego, Arzobispo de Ciudad de Guatemala, se postró de rodillas ante Pablo VI y le dijo no me levanto hasta que me diga cuándo recibe a Mons. Escrivá. Y el papa le dice ¡si siempre le he recibido! Lo recibió y estuvo un largísimo tiempo contando al papa -con agenda en mano- lo que estaba ocurriendo: la demolición a sabiendas de la Iglesia.