Seven false and heretical positions that the Pope directly or indirectly upholds, according to the filial correction authors

The 79 clergy and lay scholars who authored the filial correction list a dozen passages from Amoris Laetitia that they say “serve to propagate seven heretical propositions.”

Included in the list is the “smoking” footnote 351 where the Pope writes that those living in an objective situation of sin can receive the “help of the sacraments” to grow in the life of grace and charity. Many have interpreted this to mean that civilly-divorced-and-remarried Catholics living in adultery can receive Holy Communion, and the Pope has endorsed guidelines allowing this. Also included in the list is the text pertaining to couples living in adultery who, the Pope writes, see their situation as “what God himself is asking” of them, despite falling short of the “objective ideal.”

The scholars say that these passages along with a number of “words, deeds and omissions” of the Pope are “serving to propagate heresies within the Church.”

According to the signers, the “words, deeds and omissions” of Pope Francis that promote heresy include:

  • Refusing to answer the dubia (five yes-or-no questions) submitted by the four cardinals (two of whom are now deceased) asking him to confirm that Amoris Laetitia does not abolish five teachings of the Catholic faith.
  • Forcibly intervening at the 2015 Synod of the Family where he insisted on inserting into a midterm report a proposal (that did not receive sufficient votes) to allow communion for adulterers and a proposal that pastors should emphasize the “positive aspects” of lifestyles the Church considers gravely sinful, including civil remarriage after divorce and premarital cohabitation.
  • Endorsing an interpretation of the exhortation by Vienna Cardinal Christoph Schönborn that allows for Holy Communion to be given to adulterers.

Seven Heresies 

The Catholic clergy and lay scholars go on to list seven “false and heretical propositions” which they say Pope Francis “directly or indirectly” upholds through his “words, deeds, and omissions.” These seven propositions, listed below, are summaries of the positions which they attribute to Pope Francis and deem to be heretical.

1) A justified person has not the strength with God’s grace to carry out the objective demands of the divine law, as though any of the commandments of God are impossible for the justified; or as meaning that God’s grace, when it produces justification in an individual, does not invariably and of its nature produce conversion from all serious sin, or is not sufficient for conversion from all serious sin.

2)  Christians who have obtained a civil divorce from the spouse to whom they are validly married and have contracted a civil marriage with some other person during the lifetime of their spouse, who live more uxorio [as husband and wife] with their civil partner, and who choose to remain in this state with full knowledge of the nature of their act and full consent of the will to that act, are not necessarily in a state of mortal sin, and can receive sanctifying grace and grow in charity.

3)  A Christian believer can have full knowledge of a divine law and voluntarily choose to break it in a serious matter, but not be in a state of mortal sin as a result of this action.

4) A person is able, while he obeys a divine prohibition, to sin against God by that very act of obedience.

5) Conscience can truly and rightly judge that sexual acts between persons who have contracted a civil marriage with each other, although one or both of them is sacramentally married to another person, can sometimes be morally right or requested or even commanded by God.

6) Moral principles and moral truths contained in divine revelation and in the natural law do not include negative prohibitions that absolutely forbid particular kinds of action, inasmuch as these are always gravely unlawful on account of their object.

7) Our Lord Jesus Christ wills that the Church abandon her perennial discipline of refusing the Eucharist to the divorced and remarried and of refusing absolution to the divorced and remarried who do not express contrition for their state of life and a firm purpose of amendment with regard to it.

The clergy and scholars state that these “propositions all contradict truths that are divinely revealed, and that Catholics must believe with the assent of divine faith.” They add that it is “necessary” that such heresies be “condemned by the authority of the Church,” on account of the “great and imminent danger” they cause to souls.

A Biblical Precedent

St. Thomas Aquinas taught in Summa Theologiae that faithful Catholics have a duty to correct an erring prelate:

If the faith were endangered, a subject ought to rebuke his prelate even publicly. Hence Paul, who was Peter’s subject, rebuked him in public, on account of the imminent danger of scandal concerning the faith, and, as the gloss of Augustine says on Gal. 2:11, Peter gave an example to superiors, that if at any time they should happen to stray from the straight path, they should not disdain to be reproved by their subjects.

The signers conclude the letter, writing: “At this critical hour, therefore, we turn to the cathedra veritatis [seat of truth], the Roman Church, which has by divine law pre-eminence over all the churches, and of which we are and intend always to remain loyal children, and we respectfully insist that Your Holiness publicly reject these propositions, thus accomplishing the mandate of our Lord Jesus Christ given to St Peter and through him to all his successors until the end of the world: ‘I have prayed for thee, that thy faith fail not: and thou, being once converted, confirm thy brethren.’” ∎

Pete Baklinski, Lifesite News

79 Clergy and Lay Scholars Issue Filial Correction of Pope Francis for ‘Propagating Heresies’

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Bishop Rene Henry Gracida, D.D., Bishop Emeritus of the Diocese of Corpus Christi in Texas, added his name to the list of signatories of the filial correction.

Expressing “profound grief” and “filial devotion,” 79 Catholic clergy and lay scholars from more than 20 countries around the world have issued what they are calling a “Filial Correction” to Pope Francis for “propagating heresy.

The Filial Correction, in the form of a 25-page letter, bears the signatures of seventy-nine Catholic clergy, academics, researchers, and scholars in various fields  from   twenty countries. They assert that Pope Francis has supported heretical positions about marriage, the moral life, and the Eucharist that are causing a host of “heresies and other errors” to spread throughout the Catholic Church.

The correction was delivered to the Pope at his Santa Marta residence on August 11, 2017. No similar action has taken place within the Catholic Church since the Middle Ages, when Pope John XXII was admonished for errors which he later recanted on his deathbed.

“With profound grief, but moved by fidelity to our Lord Jesus Christ, by love for the Church and for the papacy, and by filial devotion  toward yourself, we are compelled to address a correction to Your Holiness on account of the propagation of heresies effected by the apostolic exhortation Amoris Laetitia and by other words, deeds and omissions of Your Holiness,” the signers write in the letter.

“We issue this correction…to protect our fellow Catholics — and those outside the Church, from whom the key of knowledge must not be taken away — hoping to prevent the further spread of doctrines which tend of themselves to the profaning of all the sacraments and the subversion of the Law of God,” they add.

The signers respectfully insist that Pope Francis condemn the heresies that he has “directly or indirectly upheld,” and that he teach the truth of the Catholic faith in its integrity.  The letter was made public on September 24, six weeks after the signers received no response from the Pope. The Filial Correction and its signatories, along with a summary statement and press release, can be viewed at http://www.correctiofilialis.org.

23 Priests, Religious and Bishops Sign the Filial Correction

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Photo shows four (4) of the priests who signed the filial correction (from left): Fr. Linus Clovis, Msgr. Prof. Antonio Livi, Fr Serafino M. Lanzetta, and Rev. Glen Tattersall

Although the Filial Correction was principally led by lay scholars from various Catholic universities around the world, clergy are openly invited to participate and give their support to the initiative by going to the website.  As of this writing, out of the 79 signatories, 23 were priests and religious, including one bishop who added his name to the list.

The first bishop to add his name to the list was Most Reverend Rene Henry Gracida, D.D., Bishop Emeritus of the Diocese of Corpus Christi.  Bishop Gracida even added together with his electronic signature a message of support to the organizers of the filial correction: “I extend my congratulations and gratitude to the originators of the Correction and I wish to have my name added to the list of those individuals who agree with the content of the Correction and want to be identified with it.”

Among the priests who have signed the petition are:

  • Fr. Linus F Clovis, Director of the Secretariat for Family and Life
  • Msgr. Prof. Antonio Livi, an Academic of the Holy See and Dean emeritus of the Pontifical Lateran University
  • Fr Serafino M. Lanzetta STD, Lecturer in Dogmatic Theology, Theological Faculty of Lugano, Switzerland
  • Rev. Glen Tattersall, Parish Priest of the Parish of Bl. John Henry Newman from the archdiocese of Melbourne; Rector, St Aloysius’ Church
  • Fr. Don Alfredo Morselli, STL, Parish priest of the archdiocese of Bologna,
  • Fr Luis Eduardo Rodríguez Rodríguez, Parish Priest, Parroquia del Espíritu Santo y N.S. de La Antigua Diocese de Los Teques, Venezuela

The prominent lay scholars and leaders who are part of the initiative include Christopher Ferrara, Founding President of the American Catholic Lawyers’ Association, as well as Prof. Roberto de Mattei, a prominent Vatican historian and former Professor of the History of Christianity, European University of Rome.

The filial correction comes as a “formal correction” of the Pope from cardinals may be imminent.  Cardinal Raymond Burke, one of the dubia Cardinals, said in an interview last August that this “formal correction” would involve a clear presentation of the Church’s teaching on the points at issue, alongside what the Pope is actually saying on those points. “If there is a contradiction, the Roman Pontiff is called to conform his own teaching in obedience to Christ and the Magisterium of the Church,” he said.

“Pope Francis has chosen not to respond to the five dubia, so it is now necessary simply to state what the Church teaches about marriage, the family, acts that are intrinsically evil, and so forth,” Cardinal Burke explained. “These are the points that are not clear in the current teachings of the Roman Pontiff; therefore, this situation must be corrected. The correction would then direct itself principally to those doctrinal points.”

In an interview last September with Australia’s Catholic Outlook, Burke said the need for a response to the dubia is urgent because of the “harm done to souls by the confusion and error.”

“The urgency weighs very heavily on my heart,” he said. ∎

The Editor, Veritas Vincit

Catholics and non-Catholics Receive Communion Together in “Ecumenical Mass” Promoted by Turin Archdiocese

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The “ecumenical mass” promoted by the Archdiocese of Turin, Italy

The group “Spezzare il pane” (“Breaking the Bread”) in the archdiocese of Turin, Italy, has officially started with the celebration of “ecumenical masses” where Holy Communion is distributed to Catholics and non-Catholics.

The group is headed by Catholic priest Father Fredo Oliviero, an apologist for illegal immigration, who has the support of his archbishop, Monsignor Cesare Nosiglia. The practice of the group to distribute Holy Communion to non-Catholics, is openly promoted in the newspaper of the Turin Archdiocese “La Voce e il Tempo”.

Among the members of the group are “Catholics”, Anglicans, Baptists, Waldensians and Lutherans. They gather once a month in one of their churches, where they celebrate a “Eucharist” according to the respective denomination, distributing “Communion” to everybody.

It is now customary that once a month, the group meets in a Catholic, Lutheran, Waldensian, or Baptist church to share the “Eucharist”, partaking in worship or Mass – officiated according to the liturgy of the host church.  According Fr. Fredo, the ecumenical ceremony replaces “in the foreground the identity of Christians with respect to belonging to a specific Church.”  He likewise said that the practice is spreading in other cities in Italy as well.

The Catholic Church teaches that non-Catholics may not receive Communion because they do not share our belief in the doctrine of Eucharistic transubstantiation. According to transubstantiation, the bread and wine are actually transformed into the actual body, blood, soul, and divinity of Christ, with only the appearances of bread and wine remaining.

These developments, indeed, seem to be a corroboration of the various reputable prophecies in recent times that predict the rise of a false church in the end times, just prior to the return of Jesus Christ. This false church, according to prophecy,  will promote a false “ecumenical mass” that will deny the real presence of Jesus.  These prophecies are likewise supported by the testimony of the late Gabriel Amorth, former chief exorcist of Rome, who said that Padre Pio told him that the third secret of Fatima refers to a false church that will rise in the end times.

Not Required to Have a “Single Thought” on the Eucharist

In an article written by Breaking Bread Founder Fr. Fredo Olivero last May in Turin Archdiocese’s official newspaper and website, he said that attendees to the “Ecumenical Mass” are not required to have a “single thought” on the Eucharist: “It is not required, in order to live together this event, to adhere to a ‘single thought’ on the Eucharist, but rather to respect everyone for the thought of each.”

He also likewise cast doubt on the Doctrine of Transubstantiation of the Catholic Church, saying: “Neither Jesus nor Paul explained the ‘how’ of this presence [in the Eucharist], why then should we do it?”

Eucharistic “interpretations” not part of the Gospel?

Aside from support from his bishop, Fr. Fredo likewise claims that Pope Francis supports this concept of an “Ecumenical Mass”.  In the same article in the Turin Archdiocesan newspaper, Fr. Fredo recalls the visit of Pope Francis on June 22, 2015 to Turin Italy.  Pope Francis then became the first pope in history to visit a Waldensian evangelical church, and in that trip, asked Waldensian Christians for forgiveness for their past “persecution” from the Catholic Church.

Fr. Fredo recalls that on the occasion of that papal visit, Pope Francis did not refute or deny the point of view raised by the moderator, Eugenio Bernardini, who pointed out that the various “interpretations” on the Eucharist were not part of the Gospel.  Fr. Fredo quotes Bernardini, who then said in the presence of the Pope and Waldensian ministers and Christians:

Among the things we have in common are the words that Jesus gave on the occasion of the last supper, “I  am the bread… and the wine.”  The interpretations of those words are different between the churches and within each of them. But what unites the Christians gathered around the table of Jesus are the bread and wine that He offers us and His words, not our interpretations that are not part of the Gospel.

He said that unlike previous pontiffs who had “solved the question [on the Eucharistic presence] precisely”, Pope Francis admitted that could not solve the Eucharistic question precisely himself, because he was moving the Church from an authoritarian decision-making model, to a more “synodal” model.

Pope Francis Says to Lutheran Woman to “Go Forward” and Receive Communion

Fr. Fredo likewise recalled the answer given by Pope Francis to a question posed to him by a Lutheran lady during his visit to a Lutheran church in Rome on November 15, 2015. During the question-and-answer session after a joint prayer service with Lutherans, Anke de Bernardinis told Pope Francis that she was married to a Catholic and that she and her husband share many “joys and sorrows” in life, but not Communion at church. “What can we do on this point to finally attain Communion?” she asked.

The Pope responded by saying to the Lutheran woman to “talk to the Lord and then go forward”, suggesting that she could receive Communion in the Catholic Church:

To your question, I can only respond with a question: What can I do with my husband, so that the Lord’s Supper accompanies me on my path? It is a problem that everyone has to answer, but a pastor-friend once told me: “We believe that the Lord is present there, he is present. You all believe that the Lord is present. And so what’s the difference?”—“Eh, there are explanations, interpretations.” Life is bigger than explanations and interpretations.

Always refer back to baptism. “One faith, one baptism, one Lord.” This is what Paul tells us, and from there take the consequences.

I would never dare to give permission for this, because it’s not my jurisdiction. “One baptism, one Lord, one faith.” Talk to the Lord and then go forward. I don’t dare to say anything more.

by Paul Simeon, Veritas

Bishop Paprocki calls on fellow Catholics to “tell people the truth about our Church’s teachings” on homosexuality

bishop paprockiIn a recent interview, Illinois Bishop Paprocki called on the Catholic Faithful to tell everyone the truth about the Church’s teachings on homosexuality, emphasizing that “the most compassionate and loving thing that we can do for people is help them get to Heaven.”

The interview was conducted by ex-gay author and blogger Joseph Sciambra.  The exchange was published on Sciambra’s YouTube channel on August 1.  Sciambra is the author of the book “Swallowed By Satan”, which chronicles his journey out of the gay lifestyle, pornography and the occult. He was a former gay porn star, and after his conversion, is now actively promoting the Church’s teachings on homosexuality through his blog and his Youtube channel.

Bishop. Paprocki tackled the false compassion of accommodating sin pushed by so called gay ministries which are active in many Dioceses in the United States. The interview covered the issue of “gay affirmative” ministries, as well as a Vatican letter issued by then Cardinal Ratzinger on the pastoral treatment of homosexuals.

Bishop Paprocki drew fierce criticism earlier this year by issuing a pastoral decree, barring Holy Communion and funeral rites to active homosexuals. The decree drew the ire of homosexualists both inside and outside the Church, including liberal Jesuit Fr. James Martin, a personal appointee and consultant of Pope Francis.

Paprocki responded to Sciambra on the reaction to his decree:

The first time I had first-hand experience in terms of people telling me directly, in response to my decree on same sex marriage … I had anticipated that there would be opposition, of course, from secular proponents of gay rights, but I think what surprised me was the vehemence of those within the Church. Lay people who told me they were practicing Catholics, parents of gay people and also from priests and deacons who basically were telling me that I was wrong.

Bishop Paprocki commented on the importance of correcting Catholics in public sin as a duty of charity: “The most compassionate and loving thing that we can do for people is help them get to Heaven.”

He continued, “That’s our eternal salvation. So to tell people the truth about our Church’s teachings, and the teachings are based in truth and they are based on love. So to tell someone that he or she is doing something sinful, first of all, Our Lord Himself encourages us to what we call fraternal correction.”

Sciambra went on to bring up the 1986 Letter to Bishops on the Pastoral Care of Homosexuals issued by the Vatican’s Congregation for the Doctrine of the Faith (CDF). The CDF was at that time headed by then Cdl. Joseph Ratzinger, now Pope Emeritus Benedict XVI. Sciambra referenced the portion of the letter which read as follows:

This Congregation wishes to ask the bishops to be especially cautious of any programs which may seek to pressure the Church to change her teaching, even while claiming not to do so. A careful examination of their public statements and the activities they promote reveals a studied ambiguity by which they attempt to mislead the pastors and the faithful.

Bishop Paprocki responded to this excerpt as follows, “In terms of pressure being put on the Church as mentioned in that CDF document, I think is really what we’re seeing happening very forcefully right now. Because the push for gay rights has always been incremental steps.”

Bishop Paprocki continued:

The target for so long has been to get recognition in civil law, and now that’s been achieved. In our country, civil law has recognized same-sex marriage. What they don’t have is moral approval, and the only place that can give them moral approval is the Church. So I think that’s the next target here, in terms of putting pressure on the Church in order to give that kind of moral approval, to say what you’re doing is morally acceptable.

Sciambra’s impressions on Bishop Paprocki

Church Militant reached out to Sciambra and asked him what his impression was of Bp. Paprocki and what he felt like he learned from the interview, and Sciambra answered:

Despite what was often reported in the secular media, and by some left-leaning Catholic commentators and news sites, I found Bishop Paprocki to be a man dedicated to the truth, but also a man willing to listen. Bishop Paprocki is thoughtful and soft-spoken and he conveys the message of Our Lord Jesus Christ with a gentleness and compassion that is largely missing in the Church today. He is a rare combination of honesty and empathy.

Sciambra continued,

I believe he truly cares for those with same-sex attraction and those who identify with the LGBT community, in that he wants all of our brothers and sisters to know and understand the actual teachings of the Catholic Church on this matter. He doesn’t wish to placate or make false statements in order to [ingratiate] himself with those who often view the Church as discriminatory and oppressive. He wants to lift some of that confusion. I would dare to say that he doesn’t care much about his own personal popularity, but is solely motivated by the salvation of souls.

Excerpts on the original article written by Trey Elmore, ChurchMilitant.com