[Summary] Open
letter to the bishops of the Catholic Church [Summarizing
by Koot van Wyk, DLitt et Phil; ThD, Visiting Professor, Kyungpook National
University, Sangju Campus, South Korea, Conjoint lecturer at Avondale College,
Australia] Easter
Week, 2019 Your
Eminence, Your Beatitude, Your Excellency, We
are addressing this letter to you for two reasons: first, to accuse Pope
Francis of the canonical delict of heresy, and second, to request that you take
the steps necessary to deal with the grave situation of a heretical pope. We
take this measure as a last resort to respond to the accumulating harm caused
by Pope Francis's words and actions over several years, which have given rise
to one of the worst crises in the history of the Catholic Church. We
are accusing Pope Francis of the canonical delict of heresy. …We do not accuse him
of having committed the delict of heresy on every occasion upon which he has
seemed to publicly contradict a truth of the faith. We limit ourselves to
accusing him of heresy on occasions where he has publicly denied truths of the
faith, and then consistently acted in a way that demonstrates that he disbelieves
these truths that he has publicly denied. We
accuse Pope Francis of having, through his words and actions, publicly and
pertinaciously demonstrated his belief in the following propositions that contradict
divinely revealed truth…. I. 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. II. 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. III. A person is able, while
he obeys a divine prohibition, to sin against God by that very act of obedience. IV. 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. The
claim that a Christian believer can have full knowledge of a divine law and
voluntarily choose to break it in a serious matter, and not be in a state of
mortal sin as a result of this action, depends on Pope Francis's endorsement of
Luther’s claim that justification does not deman observance of the divine law.
Taken together, all these positions amount to a comprehensive rejection of
Catholic teaching on marriage and sexual activity, Catholic teaching on the
nature of the moral law, and Catholic teaching on grace and justification. Evidence
for Pope Francis's being guilty of the delict of heresy Evidence
heresy as statements in a document Amoris Laetitia Amoris laetitia 295: “Saint
John Paul II proposed the so-called “law of gradualness” in the knowledge that
the human being “knows, loves and accomplishes moral good by different stages
of growth”. This is not a “gradualness of law” but rather a gradualness in the
prudential exercise of free acts on the part of subjects who are not in a
position to understand, appreciate, or fully carry out the objective demands of
the law.’” Amoris laetitia 298: “The
divorced who have entered a new union, for example, can find themselves in a
variety of situations, which should not be pigeonholed or fit into overly rigid
classifications leaving no room for a suitable personal and pastoral
discernment. One thing is a second union consolidated over time, with new
children, proven fidelity, generous self-giving, Christian commitment, a consciousness
of its irregularity and of the great difficulty of going back without feeling
in conscience that one would fall into new sins. The Church acknowledges
situations “where, for serious reasons, such as the children’s upbringing, a
man and woman cannot satisfy the obligation to separate ….” Amoris Laetitia 329: In
such situations, many people, knowing and accepting the possibility of living
“as brothers and sisters” which the Church offers them, point out that if
certain expressions of intimacy are lacking, “it often happens that
faithfulness is endangered and the good of the children suffers”.] There are
also the cases of those who made every effort to save their first marriage and
were unjustly abandoned, or of those who have entered into a second union for
the sake of the children’s upbringing, and are sometimes subjectively certain
in conscience that their previous and irreparably broken marriage had never
been valid”. Another thing is a new union arising from a recent divorce, with
all the suffering and confusion which this entails for children and entire
families, or the case of someone who has consistently failed in his obligations
to the family. It must remain clear that this is not the ideal which the Gospel
proposes for marriage and the family. The Synod Fathers stated that the
discernment of pastors must always take place “by adequately distinguishing”,
with an approach which “carefully discerns situations”. We know that no “easy
recipes” exist.’ Amoris laetitia 299: ‘I
am in agreement with the many Synod Fathers who observed that “the baptized who
are divorced and civilly remarried need to be more fully integrated into
Christian communities in the variety of ways possible, while avoiding any occasion
of scandal. The logic of integration is the key to their pastoral care, a care
which would allow them not only to realize that they belong to the Church as
the body of Christ, but also to know that they can have a joyful and fruitful experience
in it. They are baptized; they are brothers and sisters; the Holy Spirit pours
into their hearts gifts and talents for the good of all. … Such persons need to
feel not as excommunicated members of the Church, but instead as living
members, able to live and grow in the Church and experience her as a mother who
welcomes them always, who takes care of them with affection and encourages them
along the path of life and the Gospel.”’ Amoris laetitia 301:
‘It is [sic] can no longer simply be said that all those in any “irregular”
situation are living in a state of mortal sin and are deprived of sanctifying
grace. More is involved here than mere ignorance of the rule. A subject may
know full well the rule, yet have great difficulty in understanding “its
inherent values, or be in a concrete situation which does not allow him or her
to act differently and decide otherwise without further sin.”’ Amoris laetitia 303:
‘Conscience can do more than recognize that a given situation does not correspond
objectively to the overall demands of the Gospel. It can also recognize with
sincerity and honesty what for now is the most generous response which can be
given to God, and come to see with a certain moral security that it is what God
himself is asking amid the concrete complexity of one’s limits,
while yet not fully the objective ideal.’ (II, IV, V) Amoris laetitia 304: ‘I
earnestly ask that we always recall a teaching of Saint Thomas Aquinas and learn
to incorporate it in our pastoral discernment: “Although there is necessity in
the general principles, the more we descend to matters of detail, the more frequently
we encounter defects… In matters of action, truth or practical rectitude is not
the same for all, as to matters of detail, but only as to the general
principles; and where there is the same rectitude in matters of detail, it is
not equally known to all… The principle will be found to fail, according as we
descend further into detail”. It is true that general rules set forth a good
which can never be disregarded or neglected, but in their formulation they cannot
provide absolutely for all particular situations.’ (VI) Evidence
of heresy as actions or statements in public “…co-habiting’ couples have the grace of
matrimony” (Pope Francis on June 16th, 2016, at a Pastoral Congress for the
diocese of Rome). “I think that the intentions
of Martin Luther were not mistaken. He was a reformer. Perhaps some methods
were not correct. … And today Lutherans and Catholics, Protestants, all of us
agree on the doctrine of justification. On this point, which is very important,
he did not err.” (Pope Francis in a press conference on June 26th, 2016).
“The
spiritual experience of Martin Luther challenges us to remember that apart from
God we can do nothing. ‘How can I get a propitious God?’ This is the question that
haunted Luther. In effect, the question of a just relationship with God is the
decisive question for our lives. As we know, Luther encountered that propitious
God in the Good News of Jesus, incarnate, dead and risen. With
the concept ‘by grace alone’, he reminds us that God always takes the
initiative, prior to any
human response, even as he seeks to awaken that response. The doctrine of
justification thus expresses the essence of human existence before God.” (Pope
Francis in a homily in the Lutheran Cathedral in Lund, Sweden, on Oct 31st, 2016). “We
are profoundly thankful for the spiritual and theological gifts received
through the Reformation.” (Pope Francis signed a Joint Statement with the
Lutherans in commemoration of the Reformation on 31st of October
2016) “The
pluralism and the diversity of religions, colour, sex, race and language are
willed by God in His wisdom, through which He created human beings.” (Pope
Francis to Ahmad Al-Tayyeb, the Grand Imam of Al-Azhar Mosque, on February 4th,
2019, see Document on Human Fraternity) Further
Actions of heresies Pope
Francis’s actions manifest his belief in the heresies listed above in several
ways. Pope
praised clerics and laity for advancing heresies By
praising clerics and laity who advance these heresies, or by naming them to
influential posts, or by protecting clerics of this kind from punishment or
demotion when they have committed gravely immoral and criminal acts, he assists
them to spread their heretical beliefs. Pope
elected heretical clerics to important posts By
choosing heretical prelates for the most important posts in the Roman Curia, he
manifests an intention to impose these heresies upon the whole Church. Pope
Protected clerics guilty By
protecting clerics who are guilty of immoral and criminal sexual acts even when
this protection causes grave scandal to the Church and threatens to lead to
calamitous action by the civil authorities, he manifests disbelief in Catholic teaching
on sexual morality, and shows that support of heretical and criminal clerics is
more important to him than the well-being of the Church. Pope
praised those who opposed the Catholic Church By
publicly praising individuals who have dedicated their careers to opposing the
teaching of the Church and the Catholic faith, and to promoting and committing crimes
condemned by divine revelation and natural law, he communicates the message
that the beliefs and actions of these individuals are legitimate and
praiseworthy. Black
list of gender and sex related permissive issues The
following is a list of actions that indicate belief in the heresies above. Cardinal
Domenico Calcagno 2017 Cardinal
Francesco Coccopalmerio 2014 Cardinal
Blase Cupich 2016 Cardinal
Godfried Danneels 1997-2015 Cardinal
John Dew 2005-2015 Cardinal
Kevin Farrell Cardinal
Oswald Gracias 2019 Cardinal
Jozef de Kesel 2004-2015 Cardinal
Rodriguez Maradiaga 2013 Former
Cardinal Theodore McCarrick ….2013-2018 Cardinal
Donald Wuerl Archbishop
Mario Enrico Delpini 2014-2017 Bishop
Juan Barros Madrid 2011-2018 Bishop
Juan Carlos Maccarone 2005 Bishop
José Tolentino Mendonça 2013-2018 Bishop
Gustavo Óscar Zanchetta 2013-2017 Mgr.
Battista Mario Salvatore Ricca Fr.
Julio Grassi 2009 Fr.
Mauro Inzoli 2012-2014 Fr.
James Martin S.J. 2017 Father
Timothy Radcliffe O.P. 2013-2015 Pope
received pro-abortion and pro-euthanasia Emma Bonino in 2015 Emma
Bonino Emma
Bonino is the foremost political activist on behalf of abortion and euthanasia
in Italy, and has
boasted of personally performing many abortions. In 2015 Pope Francis received
her at the Vatican,
and in 2016 he praised her as one of Italy's ‘forgotten greats.’ (II, IV, V,
VI) Pope
dismissed pro-life members in 2016 In
2016 Pope Francis dismissed all 132 members of the Pontifical Academy for Life.
He