I also wonder how much an "anti-Francis" attitude, rather than just the question of Amoris Laetitia, sits behind those passages in the so-called "correction" that address other aspects of Pope Francis' exercise of the Office of St Peter. I quote, for example, the full section of Pope Francis' address to members of Communion and Liberation in March 2015, an excerpt of which in the so-called "correction" seems to suggest that we are forgiven without conversion and which demonstrates very little appreciation of the charism of Communion and Liberation:
One cannot understand this dynamic of the encounter if astonishment and adherence are inspired without mercy. Only one who has been caressed by the tenderness of mercy truly knows the Lord. The privileged place of encounter is the caress of Jesus’ mercy regarding my sin. This is why you may have heard me say, several times, that the place for this, the privileged place of the encounter with Jesus Christ is my sin. The will to respond and to change, which can give rise to a different life, comes thanks to this merciful embrace. Christian morality is not a titanic, voluntary effort, of one who decides to be coherent and who manages to do so, a sort of isolated challenge before the world. No. This is not Christian morality, it is something else. Christian morality is a response, it is the heartfelt response before the surprising, unforeseeable — even “unfair” according to human criteria — mercy of One who knows me, knows my betrayals and loves me just the same, appreciates me, embraces me, calls me anew, hopes in me, has expectations of me. Christian morality is not a never falling down, but an always getting up, thanks to his hand which catches us. This too is the way of the Church: to let the great mercy of God become manifest. I said in recent days to the new Cardinals: “The way of the Church is not to condemn anyone for eternity; [but] to pour out the balm of God’s mercy on all those who ask for it with a sincere heart. The way of the Church is precisely to leave her four walls behind and to go out in search of those who are distant, those essentially on the ‘outskirts’ of life. It is to adopt fully God’s own approach”, which is that of mercy (Homily, 15 February 2015). The Church, too, must feel the joyous impetus to become an almond blossom, i.e. spring, like Jesus, for all of humanity.And this passage from the so-called "correction" is to me a gross misrepresentation of the integration of persons into the life of the Church by way of the "via caritatis" that is proposed in Amoris Laetitia nn.305-306, the fuller context for n.299:
How can we not see here a close similarity with what has been suggested by Your Holiness in Amoris laetitia? On the one hand marriage is supposedly safeguarded as a sacrament, while on the other hand divorce and remarriage are regarded ‘mercifully’ as a status quo to be – although only ‘pastorally’ – integrated into the life of the Church, thus openly contradicting the word of our Lord.