This is manifestly heretical :
The Son of God became incarnate in the souls of men to instill the feeling of brotherhood. All are brothers and all children of God. Abba, as he called the Father. I will show you the way, he said. Follow me and you will find the Father and you will all be his children and he will take delight in you.
I am thinking about this now and I am trying to think of a possible way that it could have a non-heretical sense. Maybe as a reference to Communion, but one would have to be unreasonably generous to give it that sense, considering that he next says "all are brothers and all children of God." Does anybody really believe, given the rest of his public statements (even if we limit our survey to this interview alone), that he only means that all baptised believers or all who have habitual grace on account of being free from mortal sin and, at the very least, believing in God an coöperating with grace, are brothers and children of God ? It seems inescapable that he in fact means that all human beings no matter what their condition are children of God and brothers due to the Son of God being
incarnate in them, the "divine spark" being in all. In that case, he goes further even than Karl Rahner in his panentheism.
Here's another :
Do you feel touched by grace?
"No one can know that. Grace is not part of consciousness, it is the amount of light in our souls, not knowledge nor reason. Even you, without knowing it, could be touched by grace."
Without faith? A non-believer?
"Grace regards the soul."
The primacy and autonomy of the conscience could only make sense if one believes that the intellect cannot be confident of possessing true knowledge, either because the world itself is not perspicuous and/or because the essence of a thing is unknowable. Ultimately, this idea owes its appearance amongst Catholics to the nominalism of William of Ockham which then morphed later into Cartesianism, rationalism, Jansenism, and ultimately Liberalism and then Modernism and then neo-Modernism.
Casual Frank is not so different than the rest of the miscreants of the
nouvelle théologie, then, in his apparent desire to subject the received Faith and the Tradition of the Church to a conscious desire to make it conform to scientism, scepticism, and liberal culture. It's classic Modernism; the question, though, is whether or not individual statements are enough to make a man not the Pope or if being a Modernist is enough. Don't get me wrong, Francis has done enough of the former. I only pose this question because it seems like we will all be doing a lot of convincing and explaining to our erstwhile sedeplenist friends in the near future. Call it thinking one step ahead.