The following is a statement issued after a conference organised by a new lay association called Veri Catholici, which in Latin means, “True Catholics”. The association was set up in response to the call by Bishop Athanasius Schneider “…to engage with our fellow Catholics in more traditional ways. We should organize conferences and symposiums on a scholarly level. We should use these to create publications, papers, and books that can be used as a reference and broaden our discussion”. True charity means putting the Catholic Faith into practice and instructing the ignorant is one of the spiritual works of mercy.
Mindful of the teaching of Our Most High Lord, Jesus Christ, that our “Yes”, be a “yes” and our “No”, a “no”, and, similarly mindful of the teaching of His Vicar on Earth, Pope Pius VI, of good memory, who taught:
“Whenever it becomes necessary to expose statements which disguise some suspected error or danger, under the veil of ambiguity, one must denounce the perverse meaning under which the error opposed to Catholic Truth is camouflaged”
We the members of Veri Catholici wish to express our loyalty to the faith which we have received from the lips of Christ through the preaching of the Apostles, as handed down in the Catholic Church and fortified by the infallible Magisterium of the Church, in condemning the so called Apostolic Exhortation, “Amoris Laetitia” as a work of deceit and trickery, error and heresy, among which errors we condemn the following:
We condemn with St. Pius X, the notion that the dogmas of the faith evolve or that the Church comes to a more clear understanding of the truth by means of the exertions of men who strive to accommodate the teachings of Christ and the Apostles to the desires, customs, manners or culture of the age in which they live.
Against False Pastoralism
We condemn the notion that the truth of the Catholic Faith regarding Marriage can be rightly taught and pastorally applied by the omission of the word, “adultery”, entirely absent from the document, as Dr. Anna M. Silva observes.
We condemn the notion that for a Catholic the moral law or moral precepts of the Old and New Testaments are an ideal to aimed for and not obligations which must be observed as the bare minimum of Christian life, since Our Lord and Savior commanded all of us, “If you love Me, keep My commandments”, not “If you love Me, heed My counsels”.
We condemn the notion that public sinners can no longer be said categorically to be in the state of mortal sin, or sinners, or sinful, or living lives of sin, or addicted to sin.
We condemn the use of prolix language to hide or cause one to forget the immutable truths of the Faith as taught by Christ and His Apostles and handed down from time immemorial in the Church.
We condemn the use of the assertion of Catholic Truth to disarm the faithful from those portions of the document which are rife with error, blasphemy and heresy.
We condemn as a false pastoral ethic, that the Clergy not preach and teach to the entire faithful or to any individual believer, that adultery is mortally sinful.
We condemn as a false pastoral ethic, that the Clergy remain silent or not publicly and habitually disapprove of adultery or divorce.
We condemn as cruel and heartless the notion that it is morally licit to content habitual public sinners with integration into the life of the parish, when they have refused to repent and leave their sinful life, and not to discomfort them habitually so long as they remain such with the timeless Apostolic practice of refusing them sacrament and human society.
We condemn as false and injurious to good morals and a right formation of conscience the notion that habitual mortal sinners should not be made to feel excommunicated when they have habitually refused repentance.
We condemn the hypocrisy of a pastor who would write, “Naturally, if someone flaunts an objective sin as if it were part of the Christian ideal, or wants to impose something other than what the Church teaches, he or she can in no way presume to teach or preach to others” (AL 297) all the while crafting a document to exculpate sinners and fault the pastors of souls who apply the apostolic and traditional discipline of the Church for them.
We condemn as a false pastoral ethic, the preference for a sacramental discipline which causes confusion over one which is clear and black-and-white.
We condemn as deceitful the promulgation of an Exhoration which explicitly asserts not to impose new rules with orders from the Apostolic See to Episcopal conferences regarding the reporting of how the document is to be implemented.
We condemn as false and erroneous the pastoral pratice which proposes all questions for self reflection for habitual public sinners but those which regard the absolute necessity of observance of the divine and moral precepts as a condition of eternal salvation and the immediate necessary danger of eternal damnation on account of their objective non conformity with these.
Against False Morality
We condemn with Trent the notion that what God has commanded is too difficult to observe, or that He has not, does not or will not give sufficient grace to observe each and all of His precepts.
We condemn the notion that a catechesis which merits the name ‘right and catholic’, can be given in which there is no mention of the absolute necessity of the observance of God’s commandments as a precondition for the gift of eternal salvation.
We condemn as false and heretical the assertion that “it can no longer be simply said that all those in any “irregular” situation are living in a state of mortal sin and are deprived of sanctifying grace” (AL 301), since it is de fide that mortal sin deprives a soul of sanctifying grace, as the Apostle St. John teaches.
We condemn as false that assertion that though “a subject may know full well the rule, yet have great difficulty in understanding its inherent value“, that therefore he may be licitly allowed to transgress it, or counseled or permitted to do so.
We condemn as false, the notion that one can avoid all sin by not making a decision, when their objective moral practice is not in conformity with the objective standards of the divine, moral or natural law, since a deliberate sin of omission in the observances of these laws in grave matters is mortal.
We condemn as deceitful and a trickery the application of a quotation by the Angelic Doctor, when speaking of those with habitual grace, to those who are in the state of mortal sin.
We condemn as false and blasphemous the notion that God Himself might inspire a soul to take a step towards being better disposed to repentance and on that basis absolve them from the moral obligation thereof in that moment of repentance or account that dead work as meritorious of justification.
We condemn as deceitful the quotation of the Angelic Doctor in regard to the difficulty in understanding the application of moral principles in detailed cases, as if he were speaking of the failure of the principles themselves or their non applicability to such cases.
We condemn the notion that the natural law, inscribed by God into all things, is not an a priori set of moral obligations universally binding all human individuals.
We condemn as false and blasphemous the assertion that the process of better disposing oneself to the grace of conversion is a process of sanctification, as such an error revives the error of the Pharisees which regarded works of the Law as meritorious of or effective out of themselves of the grace of justification or sanctification.
We condemn as false, a contradiction in terms and heretical the notion that a soul in the state of mortal sin can grow in grace, by whatever means, while remaining in such a state.
We condemn as false and heretical the assertion that the term “mortal sin”, or “deadly sin” no longer be used of public sinners who violate a grave Divine precept revealed by God.
We condemn the false quotation of the writings of John Paul II for the purpose of refuting his condemnation of the law of graduality in morals.
We condemn the false notion that the obligations of a subjective false conscience take priority over the objective obligation of the moral or sacramental law.
Against the errors opposed to Catholic Ecclesiology
We condemn the notion that one can share spiritually in the life of the Church but incompletely, since all things spiritual are simple and are not capable of division.
We likewise condemn the notion that those in mortal sin share spiritually in the life of the Church.
We condemn the notion that those in mortal sin have a way of participating in the life of the Church which is proper to those who remain in mortal sin, rather than by repenting of their sin and returning to the life of grace and the Sacraments.
We condemn as false and heretical the notion that those in habitual mortal sin, public or private, ought to be integrated into the life of the Church in any other way than by repentance and confession.
We condemn as blasphemous and heretical the notion that the Immaculate Bride of Christ, Holy Mother Church, should befoul Herself with the sins of Her children or accommodate Herself or Her manners of practicing pastoral charity with the mundane and corrupt values and habits of the world.
We condemn as false and erronous the notion that in the pastoral ministry charity should be preached before faith and repentance, since for sinful man it is only from the fear of God that the love of God arises.
Against the cultivated Abuse of the Sacraments
We condemn the notion that under any pretext of circumstance or conscience an individual can exempt himself or be exempted by his confessor from the obligation of receiving the Sacraments with repentance and faith, or in the state of grace.
We condemn the notion that it is morally licit, and not meritorious of eternal and everlasting damnation, for an individual to receive the Sacraments in the state of mortal sin, or for a Confessor to grant a sinner to so receive the Sacraments of the living in such a state.
We condemn the notion that an individual who has admitted the commission of an act which is gravely immoral in se, and is not repentant, can be permitted under any pretext by one who knows this in the external forum, from receiving a Sacrament.
We condemn the notion, that a habitual mortal sinner can by his evil habit of sin come to be so inculpable of his individual acts of sin that he could approach the Sacraments without full repentance, perfect contrition and Catholic faith, or be allowed licitly to do so by any authority on Earth.
We condemn the blasphemous and heretical assertion that the Confessional is or can be a “torture chamber”, since such an affirmation is not fitting for a Christian mouth but for the mouth of a demon.
We condemn the assertion that the perennial and received sacramental discipline of denying the Sacraments to habitual or public sinners is cruel, in appropriate to modern sensibilities, or in need of a reformulation.
We condemn as blasphemous, heretical and a depravity of judgement the assertion that those who hold to the traditional sacramental discipline are Pharisees or rigorists.
We condemn any insinuation or effort “to overcome” the current “forms of exclusion” which have been part of the traditional sacramental discipline in the Church from time immemorial.
Against Errors opposed to Catholic Faith in the Last Things
We condemn the notion that “no one can be condemned forever”, or that the affirmation of eternal or perpetual condemnation of individuals in general, is contrary to “the logic of the Gospel”, because Our Lord Jesus Christ Himself, in fulfillment of the will of His Eternal Father, denounced the Pharasees of the Old Law, saying emphatically, “You shall die in your sins”, and foretold that He would at the Last Judgement say to the wicked, “Depart from Me into the everlasting fire prepared for the Devil and his angels”.
We condemn the notion that Christ’s sacred ministers, in fulfillment of their Apostolic duty, cannot threaten with eternal damnation individuals who commit, persist, approve or condone of moral acts of whatever kind which are formally contrary to God’s law, according to genus, species, intention or circumstance.
We condemn the notion that Christ’s sacred ministers and all the faithful in fidelity to their Baptism, cannot or ought not condemn such moral acts as meritorious of eternal and everlasting damnation in the fires of Hell, or that in doing so they transgress the obligations of divine charity.
We condemn the heretical assertion or affirmation that that there are or there might be no souls condemned in Hell or that the salvation of all or of anyone in particular can be presumed a priori.
We condemn the heretical assertion or affirmation that, Hell is not a physical place, since Christ Himself affirmed that in Gehenna souls and bodies will be punished with spiritual and physical sufferings.
We condemn as heretical the assertion that after death the human soul does not continue to exist.
We condemn the notion that at death there is no particular judgement of the individual.
We condemn the notion that at death an individual is judged only on his fundamental option for or against God, and not on the particular observance of the divine precepts.
Against the Errors opposed to the Sacrament of Matrimony
We condemn with Trent as false and heretical the notion that the state of virginity chosen for the love of God and the pursuit and observance of evangelical perfection is not of itself superior to the state of holy Matrimony, confected with due ritual in the Church.
We condemn the notion that natural marriage or sacramental marriage is an ideal to be strived for and/or not a divine institution the obligations of which bind all men and women who wish to form a family or unite together as a couple.
We condemn the notion that the reception of the Sacrament of Matrimony is not a grave moral obligation for all Catholics who wish to have children or use the powers of procreation which God has given them, and that it is merely an enrichment option for their personal betterment.
We condemn the notion that the two ends of marriage, the procreative and the unitive are equal or that the latter is not subordinated to the former.
We condemn the notion that Catholics who marry civilly and not in the Church are “often not motivated by prejudice or resistance to a sacramental union, but by cultural or contingent situations”, as if preference of the values of the world did not constitute prejudice to or resistance toward the acceptance of the teaching of Christ on the Sacrament.
We condemn the notion that any deliberate use of the procreative power of the human body, outside of matrimony is morally licit at any time for any person.
We reject as blasphemous and heretical the notion that adulterous or impure unions can in any manner reflect the love of the God Who is infinitely pure and must be worshiped in spirit and in truth.
We reject as false and a sacrilege of Scripture the implication that Jesus spoke to the Samaritan woman with a purpose of sanctifying the adulterous union in which He found her.
We condemn the notion that an individual living in adultery has a greater moral obligation to remain in an adulterous union, on account of the children, than of separating from it on account of Christ’s precept against adultery.
We condemn the notion that the family or marriage can be in truth constituted by anything other than the union of 1 man with 1 woman.
We condemn the notion that Catholics or any human person ought to respect and accept any other notion of marriage or family, than that constituted by 1 man and 1 woman.
We condemn as deceitful and malicious the use of quotations from Magisterial documents which regard the Sacrament of Matrimony to defend adulterous or illicit unions.
We condemn the false notion that the validity of a marriage can be legitimately judged by the individual without seeking recourse to ecclesiastical authority, as if the jurisdiction of tribunal pertained by some right to private judgement properly or falsely formed.
We condemn as blasphemous and heretical the notion that the Gospel of Faith and Repentance which Christ preached from the first days of His public ministry is not a easy solution to the moral difficulty in which habitual public sinners find themselves.
Against the Abuse of the Pastoral Office
We condemn as injurious to ecclesiastical discipline and a grave failure of pastoral office to exhort the Clergy not to continue in a faithful adherence to the traditional sacramental discipline, so as to accommodate the corrupt morals and minds of the present age.
We condemn as grave treachery, the use of the Petrine Office to encourage, promote or dispose souls to accept sin, or to depart from fidelity to Christ, from fidelity to the Apostles, from fidelity to the teachings contained in Sacred Scripture and/or transmitted by Sacred Tradition, under any pretext of love, mercy or compassion.
We condemn as a grave treachery to and attack upon the unity of the Church, the use of the Petrine Office to encourage local churches to depart from fidelity to Christ, from fidelity to the Apostles, from fidelity to the teachings contained in Sacred Scripture and/or transmitted by Sacred Tradition, under any pretext of love, mercy or compassion.