His closing remarks are something I especially appreciate:
In essence, the biggest problem with the whole theory of limbo was that it suggested that the sacraments God established created limits to His own power--which would mean that God is not, in fact, omnipotent. If one believes that all things are possible to God, then limbo is a problem.
[...]
What did the magisterium do that is so heartening? It admitted that it doesn't, and we can't, know everything. It acknowledged that this situation has no theological signposts to guide an approach to it.
[...]
In a way, it was a model, from on high, of a type of intellectual humility, a constant awareness that we are trying to talk about things we can't really talk about.
Yes, yes, YES! One of my biggest frustrations in theology, especially mediaeval theology, is the temptation to run on into wild speculations, extrapolating far beyond the data of the Bible. Do that often enough, and you wind up with all kinds of crazy doctrines there's little or no evidence for.
Now, limbo was never an official Catholic doctrine, but it's still good that in this document, they have countered the kind of speculation that led to its proposal in the first place.
My second agreement is on the tendency of theologians and churchmen to force God's actions into a concrete formula, from which He can never depart. They figure that we know completely how God acts in certain situations, and they treat Him as some kind of mindless automaton whose behavior in other situations is simple to predict, given the handful of rules He obeys. That is another wrongheaded attitude that is countered by this document.
