A “new style of ministry, but no new doctrine”?

“It is clear that a new ecclesial style is being called for, and this new style requires an understanding of the variety of situations that must be dealt with,” said Archbishop Vincenzo Paglia, president of the Pontifical Council for the Family.

Source: Vatican official: Amoris Laetitia calls for new style of ministry, but no new doctrine : News Headlines | Catholic Culture

Our response:
IS IT all about “a new ecclesial style”? 
Be kind to Catholics and they will come flooding back into the Church?
Sounds like news commentators on the U.S. election…
where  “poise and style” are more important than truth and facts.

For Catholics, DOCTRINE is truth and facts (or at least it is supposed to be)
…so we better get doctrine right with Vatican II…
right with the Vatican II orientation to God, self and other…
if Vatican II is to make any substantial contribution to the modern world.

Roman Rite Catholicism brings immutability and permanence to the Church
in the belief that these are gifts of God .
“New style ministry” will serve Roman Rite Catholicism very well,
smoothing over hurts inflicted on individuals in the past,
comforting those who long for stability in a world of change.

Vatican II Catholicism, however, honors aggiornamento (“the act of bringing something up to date to meet current needs”) as gift of the Holy Spirit.
This aggiornamento for Vatican II Catholics means more than
updating ministry style or incorporating the internet as a means of evangelization.

“New style ministry”  is not enough aggiornamento for Vatican II Catholics! 
Scientific facts about the universe, human sexuality, climate change, etc…
for many Catholics, perceptions on these have all changed significantly
since the Second Ecumenical Vatican Council of 1962-1965.
In order to actualize a more profound aggiornamento, the Catholic Church needs
a Vatican II Catholic Rite/Church in union with Rome.

Vatican II Rite aggiornamento means transvaluing the very core
of Catholic belief and practice
in much the same way that
Judaism had to transvalue itself after the destruction of the Temple in 70 C.E.
Permanent Temple Destruction for Judaism required far more than
simple revision of Temple/high priest-oriented theology and practice.

Destruction of the Jewish Temple required a total re-build of its core theology and practicearound home, synagogue, and Sabbath
as the new “presence of God” experience.
It required what Jacob Neuser, author of numerous works on the history of Judaism,
called TRANSVALUTION:“Everything had to be re-classified according to new information”…from values and interpretation of history to practice to
“unprecedented rereading of established symbols in fresh and striking ways…”

When Matthew Fox responds to Bishop Spong’s
“12 Principles and the Future of Religion,”
he is writing about doctrinal transvaluation in terms of a Vatican II+ orientation.
http://progressivechristianity.org/resources/responding-to-bishop-spongs-12-principles-and-the-future-of-religion/

Roman Rite Catholicism has no desire or need for doctrinal transvaluation.
Vatican II Rite Catholicism needs it desperately!
Agree?  or Disagree?

Sisters Lea and Consilia
https://RiteBeyondRome.com

Doctrine Begs for Change: Why Are We So Afraid of This?

Doctrine is the foundation of all Catholic belief, practice and ritual. Isn’t it time to attend to doctrine and its transvaluation, broadening our understanding of doctrine beyond Trent and even beyond Vatican II?

At the Vatican Synod on the Family, some bishops drew a distinction between doctrine and discipline, but conservatives among the synod fathers said any change in discipline implies a change in doctrine.

I would agree with our conservative brothers that any change in discipline does imply a change in doctrine…doctrine which is sorely in need of change.

The words “change, update, reform” as regards discipline trigger fear in our conservative brothers. These same words trigger fear in many of our moderate and liberal sisters and brothers when the word “doctrine” is mentioned, as if doctrine should be frozen in time or the Church will fall apart.

Yet doctrine is the foundation of all Catholic belief, practice and ritual. Isn’t it time to attend to doctrine and its transvaluation, broadening our understanding of doctrine beyond Trent and even beyond Vatican II?

Or don’t we trust the doctrine and its gold beneath the accumulated dusty clay of ages past?