For those who get sick by reading the writings of the Vatican II church defenders, here is the short &quick of the OP:
This article from Vatican Insider is a well constructed argument in defense of Amoris Laetitia. If its presuppositions are true, the conclusions are compelling. The problem is that the presuppositions are a grave error that lead to serious corruptions of the faith and morals. Now that we have arrived at the end of the argument it is easy to see there is a serious problem with the assumptions. Those who have defended Dogma as Dogma in the spirit of Fr. Leonard Feeney over at least the last 15 years have been warning Traditional Catholics about these presuppositions and their necessary consequences.
"If we actually look for a specific doctrine in which St Vincent’s teaching can be applied, then St Cyprien’s axiom “extra ecclesiam nulla salus” (Outside the Church there is no salvation) is a very good example. Until recent times, the statement had an overriding negative connotation, in that it was understood (at least for many) that only official members of the Catholic Church could be saved, plus a few exceptions. In more recent times however, the Holy Spirit has led the Church to reveal the axiom from another angle: That it is only through the Church that one can be saved and this applies to non-Catholics as well; thus salvation is open to all genuinely seeking God, but that if and when it happens, it occurs through the Church. So we see here how Tradition is alive; it kept this teaching fully intact, but a more mature understanding grew through the passage of time. Other instances of authentic doctrinal development would be that of papal infallibility (Vatican I), the baptismal participation of the laity in the priesthood of Christ (Vatican II), and the recognition of the workings of grace in those outside the Catholic Church (Vatican II).
What interests us here is how we can apply the development of doctrine to the issues surrounding Amoris Laetitia (3). Strange as it may seem, it does not really apply so much to the issue of allowing Holy Communion for the divorced and remarried in certain cases because that is purely a matter of sacramental discipline, of which the Holy Father has absolute authority to change. Rather, it concerns moral theology and the reasons why the people Pope Francis speaks of are not to be considered as being in a state of mortal sin."