- Can the Scriptures be trusted?
- Is the ordinary grammatical sense of God's Word what it means (or does it require special discernment, special office, or special Spirit to know what it says)
- Does doctrine change or is it constant, always the same?
- Is truth objective or relative, universal or subjective?
- Where is the authority deposited (Scripture, Scripture and Tradition, Papal Authority, Episcopal consensus, Conciliar judgement)?
- What is the norming norm that defines the faith?
Since the communion of the divorced and divorced and remarried has been an issued raised by Jesuit and Pope, Francis, the journalist naturally pressed Sosa on the implications for these questions. When questioned specifically about Christ’s condemnation of adultery, Father Sosa said that “there would have to be a lot of reflection on what Jesus really said.” His own words:
At that time, no one had a recorder to take down his words. What is known is that the words of Jesus must be contextualized, they are expressed in a language, in a specific setting, they are addressed to someone in particular.Father Sosa was quick to insist that this was not a questioning of Jesus' words but a desire to examine further “the word of Jesus as we have interpreted it” and to see if what we thought He said was really what Jesus meant. This new process of discernment would be guided by the Holy Spirit. So the natural end was where such a path might take you -- for example, could it lead to a conclusion at odds with Catholic doctrine? To this, the Jesuit superior replied: “That is so, because doctrine does not replace discernment, nor does it [replace the] Holy Spirit.”
Discernment is a code word for doctrine evolving and changing -- not, of course, with the times as culture might influence but rather "within the Church" and under the teaching magisterium of the Church, sanctioned by the Pope, and guided by the Spirit. In old fashioned liberal terms, this means that the Spirit could lead the Church past what Scripture says (sort of what the ELCA admitted when it made the sweeping changes in sexuality, marriage, and standards of ordination in 2009). In this respect the Reformation, with its quest for authority and catholicity not dependent upon reason or personality, is still very relevant. Indeed, the Reformation is still being played out. This time it is in response to culture changes in morals and values that some believe require the Church to find a path around the hard sayings of Jesus simply to survive.
Do you wonder why I am a Lutheran? Do you understand why it is even more important that Lutherans be the Lutherans our Confessions say we are [instead of the mainline Protestants, evangelical wannabes, and other deviations from the confessional and catholic norm that continue to tempt us]?