Readers, I hope, have read carefully the Filial Correction of the Roman Pontiff.
One point which, speaking only on my own behalf as an individual, I would like to make is this.
The Correctio represents a return to an era of robust and energetic debate between differing theological tendencies, or "schools", within the Church.
It is now very clear that we do indeed again have "schools" ... most conspicuously, a Bergoglianist Party ... in the Latin Church. Just as once we had the Franciscans pitted against the Dominicans ... Jesuits and Jansenists ....
The difference in our present situation is that one of these "schools" or parties - the Bergoglianist - is headed by the Roman Pontiff himself (or else by individuals who have worked themselves into the position of being able to manipulate the papal office). This is confusing; Christifideles are not accustomed to having to make the distinction between what the Pope does as the head of a party; and what he does by virtue of his Petrine Ministry. But we are left with no alternative except to work within this confusing situation. The pope is the boss, and this, clearly, is how he wants things.
Amoris laetitia was obviously not a binding Magisterial document. Papa Bergoglio himself made this near the beginning (Paragraph 3; this sentence, amusingly, appears to constitute one of the most lucid and clear propositional statements in the document!). I quote:
"Confirmare volumus non cunctas doctrinales, morales, vel pastorales disputationes per magisterii declarationes esse absolvendas."
My translation [and comments]: "We [notice the 'majestic', formal plural] wish to confirm [a formal, judicial term] that not all doctrinal, moral, or pastoral disputations [a term redolent of debates between different theological tendencies in the medieval Schools] must be resolved through declarations [a term with a long history in Magisterial documents] of the Magisterium."
As Cardinal Mueller when Prefect of the CDF made clear, if the pope wished to set aside what his predecessors had formally set in place, he would need to do so with clarity, and to do it explicitly. Pope Francis not only did not do this; he made clear, in the sentence I have just presented, that he had no intention of doing so.
Those portions of Amoris laetitia which have been demonstrated, at least prima facie, to contradict the Magisterium set in place by recent and earlier popes, are clearly nothing more than statements of the opinions held by (just) one party within the Church Militant here in Earth, the Bergoglianist Party.
The Correctio filialis takes up the implied invitation by the Holy Father to enter into these disputationes about questions which, in the professed view of him and his party, are unresolved.
And the Correctio participates in this stimulating dialogue by making the counterclaim that particular questions which the Bergoglianist Party regards as still open have in fact already been resolved by the Church's irreformable Magisterium.
Nothing complicated about all that, is there?