The revolution in the official theology of baptism is twofold. Dialogic harmony is given priority over conversion – and the sacramental life of the Church is seen as signifying of salvation, rather than something on which salvation actually depends.
There is a common root – the assumption that diabolic dominion over humanity has already been removed even in advance of baptism, and without any need for the world's conversion. That assumption is what makes the modern Church's pursuit of harmony with the world without its conversion appear feasible, and even a goal to be prioritised over conversion itself.
But the goal of harmony without conversion is not feasible at all. What reveals this is what also provides strong evidence that the operation of grace really does significantly depend on worthy participation in the sacramental life of the Church. This evidence lies in the very visible failure of grace to heal nature without nature's conversion – a failure that lies at the heart of moral conflict between the Church and an unconverted world.
Central to magisterial teaching about baptism is the grim reality, so clearly taught dogmatically at Florence, that the unconverted world remains under the dominion of the devil. Consequently, as Christ himself clearly proclaimed, baptism is a source not of harmony with the unconverted world but of spiritual confrontation of it and spiritual conflict with it – a spiritual conflict that can be ended only by the world's conversion.
The crisis of Amoris Laetitia is not a theological crisis of the current pontificate alone, It is not isolated, and it has parallels elsewhere that had already arisen under previous
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