The First Vatican Council defined the dogma that ex cathedra pronouncements of the Roman Pontiff were infallible ex sese et non ex consensu Ecclesiae; and that they were irreformabiles.
This welcome and necessary clarification of the standing of the highest class of papal statement left the field wide open to the implication that papal pronouncements which are not ex cathedra might require the consensus Ecclesiae before being fully recognised as the unalterable Teaching of the Church of all the Ages. And that such lesser papal statements might be reformabiles.
This, after all, is only common sense. Even if it might be difficult for the most hardline of the hyperultraueberpapalists, with their unCatholic belief that Pope Francis is ipsissima vox Spiritus Sancti, to grasp it.
The differing interpretations of various bishops and Episcopal Conferences make clear that Amoris laetitia, at least in the interpretation put upon it by the Bergoglianists, does not have the consensus Ecclesiae.
And the suggestions of Cardinals Mueller and Parolin, that dialogue should open between the two 'sides' into which Pope Francis has so lamentably divided our Holy Mother the Church, surely open up the possibility that Amoris laetitia may be clarified and freed of its ambiguities ... in other words, treated as reformabilis.
A minute but interesting piece of pedantry: are footnotes an integral part of a Magisterial text? Surely not. Surely, therefore, difficult footnotes could be either expunged or redrafted; new, clarifying, footnotes could be added.
Call me flabby if you like, but I do think that the current regime should be given ways of saving face. However, an essential part of such a dialogue would have to be the publication of the Comments sent to the HF after the CDF had studied the draft of the Apostolic Exhortation.