First of all, I ask God for light so that his wisdom may guide me in everything I am about to say:

"God of the fathers and Lord of mercy, whom you created everything with your word, who formed man with your wisdom, so that you may dominate over the creatures you have made, and govern the world with holiness and justice and pronounce judgments with upright mind,
give me wisdom, who sits enthroned next to you and do not exclude me from the number of your children, because I am your servant and the son of your handmaid, a weak and short-lived man, unable to understand justice and laws. Even the most perfect of men, without your wisdom, would be esteemed a nothing. With you is the wisdom that knows your works, which was present when you created the world; it knows what is pleasing to your eyes and what is in accordance with your decrees.

Send her from the holy heavens, from your glorious throne, to assist me and support me in my toil and to know what pleases you. She knows everything and understands everything: she will guide me with prudence in my actions and she will protect me with her glory. " (Wis 9, 1-6. 9-11)

A document of the Congregation for the Doctrine of the Faith states: "The Lord Jesus said:" You will know the truth and the truth will set you free "(Jn 8:32). Scripture commands us to do the truth in charity (cf. Eph 4:15). "(Congregation for the Doctrine of the Faith" Letter to the Bishops of the Church on the pastoral care of homosexual persons ", 10.1.1986, n. 5, www,

Precisely to make this truth I decided to write this book.

We find ourselves in somewhat strange and confusing times in which the late Cardinal Caffarra wrote to the Pope: “… a year has now passed since the publication of“ Amoris Laetitia ”. In this period, interpretations of some objectively ambiguous passages of the post-Synodal Exhortation have been publicly given, not diverging from, but contrary to, the permanent Magisterium of the Church. Despite the fact that the Prefect of the Doctrine of the Faith has repeatedly declared that the doctrine of the Church has not changed, numerous declarations have appeared by individual Bishops, Cardinals, and even Episcopal Conferences, approving what the Magisterium of the Church has never approved. . Not only the access to the Holy Eucharist of those who objectively and publicly live in a situation of grave sin, and intend to remain there, but also a conception of moral conscience contrary to the Tradition of the Church. And so it is happening - oh how painful it is to see it! - that what is sin in Poland is good in Germany, what is prohibited in the Archdiocese of Philadelphia is lawful in Malta. And so on. The bitter observation of B. Pascal comes to mind: “Justice on this side of the Pyrenees, injustice on the other side; justice on the left bank of the river, injustice on the right bank "" (C. Caffarra "Dubia, the 4 cardinals:" Holiness, receive us "But only silence from the Pope", La Nuova Bussola Quotidiana, 20.6.2017, http: //

Cardinal Muller said: “Unfortunately, there are individual bishops and entire episcopal conferences who propose interpretations that contradict the previous Magisterium, admitting to the sacraments people who persist in objective situations of grave sin. But this is not the criterion with which to apply Amoris Laetitia. "(Cascioli" Müller: "Never said of exceptions on communion for the remarried" ", La Nuova Bussola Quotidiana, 9.11.2017, / mueller-never-said-of-exceptions-on-communion-for-the-remarried) ...

In this book of mine I answer, with a fairly extensive study, to various questions that many people ask themselves in these times, which arise from the situation that has arisen in particular in these years of Pope Francis' pontificate, which generally focus on the 'work of Pope Francis and therefore on that of some of his collaborators.

Is the Pope always infallible or can he be wrong? Can the Pope change the doctrine of the Church or not? … And if he can change her are there limits to his action or can he do whatever he wants? Have there been cases in the history of the Church of Popes who have made a mistake? Can a Pope be so wrong that he becomes a heretic?

And is Pope Francis saying all things holy and right or is he making some mistakes? And these errors, if there are any, what do they concern? And are such errors true heresies?

Is Amoris Laetitia, Pope Francis' exhortation published in 2016 after 2 Synods on the family, a text that reaffirms sound doctrine? Is Amoris Laetitia really a Thomist text? Is Amoris Laetitia really an ambiguous text and if it is, why did the Pope realize it in this way?

What is the "paradigm shift" of which eminent Catholic prelates have spoken? Were the two Synods on the family that took place around 2014 “manipulated”?

Are Pope Francis and some of his collaborators "really opening the doors" so that the divorced and remarried who want to continue their relationship "more uxorio" can receive sacramental absolution and the Eucharist?

Are Pope Francis and some of his collaborators really trying to legitimize homosexual relationships so that those who commit unclean sins against nature and do not want to change their lives can receive the Eucharist?

Is Pope Francis spreading a correct teaching, according to sound doctrine, regarding the Christian moral conscience?

Does Amoris Laetitia deal precisely with the positive divine law and the natural law?

What is the difference between these 2 types of law? Can there be a dispensation for the ten commandments? Does Amoris Laetitia foresee that there can be dispensation from the ten commandments and in particular with regard to adultery?

Amoris Laetitia gives great weight to extenuating circumstances regarding the administration of the Sacraments to those who do not propose not to sin anymore, but is the treatment that this exhortation makes precise and according to sound doctrine? Who has mitigating circumstances can be dispensed from the fulfillment of the divine law, that is, from the observance of one or more commandments?

Is the death penalty, which the Pope declared inadmissible and contrary to the Gospel, really condemned by Catholic doctrine?

What to think of the document of the Pontifical Biblical Commission which, according to some, opens the doors to the legitimation of homosexual practice?

I have tried to answer these and other questions in this book ...

To all those who will say that I am against the Pope and that this text is against him I say clearly from now on: I am for Christ the Truth, therefore I am for the Church and for the Pope but I am against errors precisely because I am with Christ Truth for the true good of souls with regard to their eternal salvation. The supreme law of the Church is the salvation of souls which is realized in the Truth!

In the Church, however, the fundamental problem is not being for or against the Bishop, for or against the Cardinal, for or against the Pope but it is being for or against Christ ... the Pope can make mistakes and sin and so the Bishop and the Cardinal and we must not follow them in error or sin but we must always be with Christ who does not err and does not sin. Whoever restricts the theological and moral questions within the Church to the problem of staying with the Pope or not, as if the Pope were always infallible and always to be followed, obviously has a distorted view of things: the Christian is the one who follows Christ and follows the Pope only insofar as the Pope confirms in the Truth of Christ. Salvation is in Christ not simply in the Pope. The supreme law of the Church is precisely the salvation of souls in Christ, in the Truth of Christ.

In my work of examining the statements of Amoris Laetitia, as you will see, I have given considerable importance to the interpretation given to this document by Msgr. VM Fernández, considered by some to be the hidden author of the same exhortation, his reflections appeared to me to be extremely significant for fully understanding this papal document.

I specify that:

1) the Greek texts of the Bible are normally taken from the site:,;

2) the Italian translations of the texts of St. Thomas have been done normally, even when I do not say so expressly, following the translations made by the Dominican Fathers and presented by the ESD editions (Edizioni Studio Domenicano), especially the one on CD Rom of 2001, now out of the market, but also the one currently available online in this site: (; these translations have been reworked by me in various ways.

3) the Italian translations of the texts of St. Agostino were normally taken from the site ( which published the works of s. Agostino translated into Italian by the Città Nuova publishing house.

The texts of s. Thomas in Latin I have mostly taken them from the site: ( of the Fundación Tomás de Aquino available for free online.

The texts of the Councils are translated into Italian by me following and reworking the translations that can be read in the Italian edition of Heinrich Denzinger - Hünermann (Heinrich Denzinger "Enchiridion symbolorum, definitionum et declarationum de rebus fidei et morum" edited by P . Hünermann, Edizioni Dehoniane Bologna, 2003) and in the text: Giuseppe Alberigo (edited by) “Decisions of the Ecumenical Councils” De Agostini Libri, Novara 2013, First edition eBook: March 2013.

The text of s. Pius X "Compendium of Christian Doctrine" I will indicate, as many do, with: Catechism Major of s. Pius X or Catechism of St. Pius X; the various passages of this work that I have included in the book I have taken from the site which makes this Catechism available for free online ( in the edition of the Vatican Press, Rome, 1905, and many other texts of Catholic doctrine.

I have not used footnotes but I have inserted the footnote in brackets in the text for various reasons, certainly this can be a bit confusing but it avoids some problems that can be created with ebooks and pushes to read the note and not to skip it, as is often done; in this line also in the texts that I have reported by other authors I have often inserted the texts of the notes in the text itself, so that we can read what the note of their text affirms.

Some common editorial rules have not been followed by me for serious reasons relating to the need to publish the text as soon as possible, for the good of souls, the need to contain costs and therefore the need to limit the number of pages in the book. On the other hand, in this way the book is better manifested as a compact, strong text, which aims at the essential ... suitable for the "spiritual struggle" for the Truth.

I warn that some links I have reported may have been emptied of the texts they contained; for example. some sites, such as that of Supplica Filiale, no longer exist and with them the texts they contained have disappeared; other sites may have moved some texts of our interest and of which I have placed the links. Often you will find copies of these texts on other sites if you do a search on the internet.

Hebrew words have been routinely transliterated so as not to create reading problems and to avoid the problems that arise with Hebrew characters when making e-books.

I also warn that in some passages of the book the word homosexuality may have been used to indicate homosexual practice, homosexual acts, in other passages and generally homosexuality stands for homosexual tendency. I also warn that in this book when I speak of pedophilia I will mean: "Sexual deviance which manifests itself in actions, recurring impulses and erotic fantasies that involve sexual activities with prepubescent children." ("Pedophilia", in Encyclopedia online,,

In some cases I use the term Catechism to indicate the Catechism in use today, that is, in particular, the Catechism of the Catholic Church.

Given the breadth of the subject I have decided to publish the book in paper format in two volumes, but I do not exclude that there may be some appendices.

The two volumes will not be published together, that is, at the same time, but the first volume will be published first and the second after a certain time.

The digital format of the book will initially be in two separate files which will then become a single file containing the entire work, the digital format will contain all the text of the paper format.

The official text of this book is only in Italian, the versions in other languages ​​on this site are simple automatic translations offered in the hope that they can help as many people as possible to understand what I mean. From my experience I can say that currently automatic translations in various cases are effective in making people understand what the original text means, I hope these automatic translations are too.

I invite you in a particular way to combine the reading of this book with prayer so that God may enlighten us ever better and intervene powerfully for the true good of the Church.

I specify that this book wants to be not only a book of sound doctrine but also a prayer book: each chapter will begin with a prayer, I will often raise prayers to Heaven for God to intervene and reaffirm the Truth that saves through the Pope and all the Pastors. From now on, let us invoke the Holy Spirit so that he alone can speak through this writing and that he alone illuminates and guides our life.

Let us pray with St. Antonio:

"Our lady,

our only hope,

we beg you to enlighten our minds

with the splendor of your grace,

to purify us

with the whiteness of your purity,

to warm up

with the warmth of your visit

and to reconcile with your Son,

because we can deserve to arrive

to the splendor of his glory. ... "

("Prayers to Mary",,

General volume index

Preface by prof. John Rist.



Chapter I Introductory clarifications.

1) The courage of the Truth is required.

2) It is necessary for the pastor to speak, when he must, and not be silent.

3) Lawfulness of the correction of superiors.

4) The Supreme Pontiff and his infallibility in sound Catholic doctrine.

  1. a) The Church, its unity and its members.
  2. b) Origin and purpose of the papal primacy.
  3. c) Exercise of the Petrine Primacy in the various spheres: teaching, sanctification, government.
  4. d) Infallibility of the Church and of the papal Magisterium
  5. e) Clarifications on Tradition and its relationship with the papal Magisterium.

5) The Pope is subject to divine law and bound by the order given by Jesus Christ to his Church; the Pope is at the service of the Word of God and not above it.

  1. a) It is necessary to distinguish well the true development of the doctrine from the alteration of it.

6) Errors of some Popes in history.

7) The teaching of Tradition regarding the conduct to take when the Pope deviates from the faith; clarifications on the principle: "Prima Sedes a nemine iudicatur".

8) What happened when a Pope got it wrong with regard to doctrine?

9) Examination of some interesting statements of Msgr. Fernández, alleged ghostwriter of Amoris Laetitia, regarding the change of doctrine made by the Pope through this exhortation.

  1. a) Archbishop Fernández does not adequately establish the question of the legitimacy or illegitimacy of the changes made by the Pope.
  2. b) Archbishop Fernández does not specify the fundamental aspects of the true development of sound doctrine that allow us to distinguish it from its alterations.
  3. c) Archbishop Fernández does not in the least touch the question of the limits of the Pope's ministry and infallibility, nor that of the errors of the Popes in history.
  4. d) Archbishop Fernández does not in any way touch the case of the heretic Pope.

10) The grave duty of the superior, especially the Pope, to correct the inferior who sins or who spreads errors in the doctrinal field.

11) My response to an article by Fastiggi and Goldstein regarding the public criticism of the Pope's errors.

12) My reply to another article by prof. Fastiggi which does not point out that the Pope can make mistakes and even fall into heresy, as the sound doctrine and history of the Church teaches.

Chapter II The evident papal strategy that led to Amoris Laetitia and the serious consequences that followed it.

1) Notices of change of doctrine before the 2014 Synod.

2) The 2014 Synod, the "manipulations" and reactions to it.

3) The 2015 Synod, the "manipulations" and reactions to it.

4) The publication of Amoris Laetitia and the reactions to it.

a) The "paradigm shift" is underway.

b) Important reactions from Bishops and Catholic intellectuals in the line of sound doctrine.

Appendix I. The significant presentation of Amoris Laetitia with the errors of Cardinal Schönborn… and the praises of the Pope.

Appendix II The importance of terminology and strategy to pass the "paradigm shift", that is doctrinal and pastoral errors, in a "discreet" but real way.

Chapter III Doctrinal deviations, through Amoris Laetitia, regarding contrition and the very serious consequences they cause.

1) The Catholic doctrine on contrition.

a) Contrition within the framework of biblical doctrine regarding the conversion of the sinner.

b) The contritio: from the Hebrew and Greek terms of the Bible to the patristic tradition and therefore to the theological, medieval, Latin tradition.

c) Fundamental affirmations of s. Thomas Aquinas on contrition.

d) Illuminating affirmations of St. Anthony of Padua on contrition.

e) Fundamental truths about contrition affirmed in the Ecumenical Councils of Florence and Trent.

f) Important statements of the Roman Catechism on contrition.

g) Important statements from the Major Catechism of St. Pius X and the Catechism of the Catholic Church on contrition.

g, 1) Contrition must be supernatural.

h) Recent documents and affirmations of the Popes and more generally of the Holy See that deal with contrition.

2) How to verify that contrition, grace and charity are in the soul?

3) A fundamental element of contrition: the resolution not to sin and to flee the next occasions of sin.

a) Sharp contrast between some affirmations of the letter of the Argentine Bishops with respect to Scripture, Tradition and the Magisterium regarding the purpose necessary for a valid absolution.

b) Errors on the contrition of Card. Coccopalmerio, Card. Sistach, and of a famous Archbishop very close to the Pope ... obviously the Pope does not condemn such errors ...

4) The true and therefore effective resolution not to sin includes the resolution to flee from upcoming occasions of sin, but Amoris Laetitia does not speak of this.

a) Magisterial indications regarding the obligation to flee from upcoming occasions of sin.

b) St. Thomas speaks to us of the necessity and obligation we have to flee from upcoming occasions of sin.

c) St. Alphonsus M. de 'Liguori speaks to us of the necessity and obligation we have to flee from upcoming occasions of sin.

5) Errors present in some books of prof. Buttiglione supported by some Cardinals.

a) Contrary to what Buttiglione affirms, in order to have a valid Confession one needs contrition and therefore the penitent's resolution not to sin anymore. If the purpose is missing, the Confession is invalid.

b) Contrary to what prof. Buttiglione grave sin is mortal sin and mortal sin is grave sin.

c) Important clarifications regarding what prof. Buttiglione on pages 186ss of his book: “Friendly answers…”.

d) Clarification regarding the statements of prof. Buttiglione on the correction, which the Confessor must carry out, of the penitent and in particular of the divorced and remarried penitent.

e) A fundamental error of prof. Buttiglione and some of those who follow him.

6) Clarifications on the purpose of not sinning, on various issues related to it and on various statements of Amoris Laetitia.

a) Can everyone live according to God's Law? What to think of those who at various levels do not have dominion over their actions and therefore are not responsible for their actions?

b) The resolution not to sin anymore, which is part of contrition, is a commitment to live according to all the Law of God, in charity, and not to violate even one of its commands.

b, 1) What resolution not to sin should be required of people with limited ability to understand and will?

b, 2) Errors on the resolution necessary for valid absolution and on various issues connected to it in Msgr. VM Fernández, in the letter of the Argentine Bishops and in Amoris Laetitia.

b, 2,1) Mons. Fernandez evidently does not know what scandal is according to sound doctrine ... and Amoris Laetitia seems to follow him in this error.

b, 2,2) If the penitent has sanctifying grace, he has the charity that makes him radically oppose the performance of acts gravely contrary to the divine law.

b, 2,3) Mons. Fernandez and Amoris Laetitia practically cancel important truths of sound moral theology including the need, for a valid sacramental absolution, of the resolution not to sin.

b, 3) An important document signed by Cardinals and Bishops reaffirms, after Amoris Laetitia, the traditional doctrine on the resolution for the sacramental absolution of the divorced and remarried.

b, 4) Two documents of the Kazakh Bishops with which they reaffirm, against the errors that spread, the traditional doctrine on the intention for the sacramental absolution of the divorced and remarried.

b, 5) The final Declaratio of the conference "Catholic Church, where are you going?", Rome, 7 April 2018, approved by various Cardinals and Bishops present, reaffirms the traditional doctrine on the intention for the sacramental absolution of the divorced and remarried.

b, 6) A recent document “The Church of the living God, pillar and support of the truth” (1 Tim 3:15)… ”signed by Cardinals and Bishops reaffirms the traditional doctrine on the resolution for the sacramental absolution of the divorced and remarried.

b, 7) The conditional absolution and the situation of those who have various psychological conditionings and do not intend to live according to the whole Law of God.

7) Regarding the law of gradualness and "graduality of the Law".

a) The affirmations of St. John Paul II and other important statements on this issue.

b) Some important statements of St. Thomas which are connected to the theme of the law of graduality and which illuminate it.

c) Important insights into the doctrine of St. Thomas on the New Law and its intrinsic gradualness.

d) The "gradualness of the Law" in the letter of the Argentine Bishops, in Amoris Laetitia and in Msgr. Fernández, alleged ghostwriter of this exhortation.

d, 1) The "gradualness of the Law" in some writings of Msgr. Fernández.

d, 2) The "gradualness of the Law" in Amoris Laetitia and in the letter of the Argentine Bishops.

d, 3) The "gradualness of the Law" as an act of "mercy".

8) The negative precepts of the Law of God, including that which prohibits adultery, always oblige in all circumstances!

a) Intrinsic wickedness of adultery.

b) Contrary to what the letter of the Argentine Bishops says, the negative precepts of the Law of God, including that which prohibits adultery, always oblige in all circumstances!

c) The testimony of the martyrs indicates that never violating the negative precepts of the Decalogue is possible; not committing adultery is possible.

d) The Law of God can be lived with the help of grace and prayer; an important text by s. Alfonso M. de Liguori.

9) Chastity, adultery and divorce.

a) Between adulterers there is no married life and no lawful conjugal act!

b) Important clarifications on adultery; theft in some cases can be an objectively venial sin but adultery is always an objectively grave sin.

10) If adultery is very serious, the homosexuality practiced is more serious ... but the "paradigm shift" also favors the latter.

a) The condemnation of homosexual acts by sound Catholic doctrine.

b) Obvious "openings" regarding practiced homosexuality.

11) Clear openings of the "paradigm shift" to contraception also in the name of Amoris Laetitia.

12) Radical attack on the foundations of Catholic moral doctrine, and therefore on the precept that prohibits impure acts, also through n. 303 of the Amoris Laetitia; significant statements by A. Riva and the Maltese Bishops in this line.

13) Clarifications regarding what note 364 and n. 311 as well as nos. 296s of the Amoris Laetitia.

a) Clarifications regarding n. 311 of Amoris Laetitia: God's love is eternal and infinite but the sinner who does not welcome it with true contrition is damned.

b) Clarification regarding n. 296s by Amoris Laetitia: hell exists .. and eternal condemnation too!

c) The true purpose of sinning no more, necessary for the remission of sins, and note 364 from Amoris Laetitia.

d) The necessary integrity of the Confession and some statements of Pope Francis on this topic.

d, 1) The Confessor is required to inquire about the penitent's conscience and in some cases is obliged to question him.

d, 2) Some "significant" statements by Pope Francis regarding the integrity of the Confession and regarding the questions of the Confessor.

14) The sacramental absolution given to the penitent who lacks contrition is invalid.

a) Biblical basis and patristic teaching.

b) The teaching of medieval authors up to the XNUMXth century. and the statements of the Lateran Council II.

c) The teaching of St. Thomas, Leo X and the Ecumenical Councils of Florence and Trent.

d) Teaching of the Roman Catechism, of some Popes of that period and of St. Alfonso M. de 'Liguori.

e) Teachings of the Catechism of St. Pius X, of the Roman Ritual, of the Sacra Congregatio de Propaganda Fide and of some important moralists.

f) Recent teaching of the Popes and of the Vatican Congregations.

g) Final considerations on the invalidity of the absolution given in the absence of contrition by the penitent.

15) Clarifications on n.5 of the letter from the Argentine Bishops approved by Pope Francis: the priest must correct those who find themselves in a situation of sin.

16) Clarifications on note 329 of Amoris Laetitia and on the errors to which it opens the doors.

Chapter IV The sound doctrine on moral conscience, and some errors that emerge through Amoris Laetitia.

1) Moral conscience in the light of sound doctrine.

2) Moral conscience is not infallible; the case of the erroneous moral conscience.

3) The good Christian moral conscience and the infallible conscience of the saints.

4) Faith, charity and Christian moral conscience.

5) Education and formation of conscience. A) Christian moral conscience in the face of the Magisterium and the errors of the "Magisterium".

6) Questions concerning the situation of the divorced and remarried in the Church and Catholic doctrine regarding Christian moral conscience.

7) Clarifications on some statements of Pope Francis on moral conscience in Amoris Laetitia n. 37.

8) Clarifications on some statements of Pope Francis on moral conscience in Amoris Laetitia n. 303.

a) The statements of Amoris Laetitia and their meaning.

b) A Christian moral conscience can never believe with sincerity and honesty and discover with a certain moral certainty that God allows it to do what he himself absolutely forbids, always and without exception.

c) Some significant statements of Bishops in the line of Amoris Laetitia 303.

9) Analysis of the significant comment by Msgr. Fernández, allegedly hidden author of Amoris Laetitia, to the exhortation's statements about moral conscience.

a) The significant comment of Msgr. Fernández to the affirmations of Amoris Laetitia about moral conscience.

b) Analysis of the significant comment by Msgr. Fernández to the statements of the exhortation about moral conscience.

b, 1) Archbishop Fernández does not specify fundamental things regarding the judgment that a person must make in conscience regarding his state of grace.

b, 1,1) On what signs to base the judgment of moral conscience on the past to verify the present state of sanctifying grace of the soul.

b, 1,2) The judgment of the moral conscience on the future and the moral disposition of those who accept to commit serious acts, contrary to the Law of God.

b, 2) Bishop Fernández supports the errors of Amoris Laetitia and criticizes those who oppose them ...

10) Errors of Cardinal Vallini and Cardinal Müller regarding the divorced and remarried who are convinced in conscience of the invalidity of their first marriage.

Chapter V The sound doctrine on charity and on the Law of charity as well as some errors that emerge in this regard through Amoris Laetitia.


1) Fundamental indications about charity in Holy Scripture.

a) Clarifications about charity in the OT

b) The terms that Scripture uses to indicate charity.

2) Charity is supremely in God; God is Charity.

3) Charity shines in Christ and is a fundamental part of Christ's teaching.

4) The charity in us.

a) Charity enables us to participate in divine charity and is the aim of the Law.

b) Charity makes us observe God's commandments.

b, 1) Positive and negative commandments and charity.

c) Charity is lost through non-observance of the commandments, that is, through grave sin.

d) Charity is ordered.

d, 1) Charity makes us ready to lose everything and to die rather than sin.

d, 2) Order of charity and martyrdom.

d, 3) Clarification: charity does not make us sin not even to avoid even very serious damage to our neighbor!

5) The Law of Charity.

a) Fundamental clarifications on the law and in particular on the natural law and on the revealed law.

a, 1) The natural law.

a, 2) The revealed divine law and in particular the ancient law.

a.3) The Law of charity.

a, 4) St. Thomas speaks to us of the law of charity.

b) What is the relationship between the Natural Law and the positive divine Law? Does the positive divine law report only the natural law or something else?

b, 1) Only the positive divine law and in particular the law of charity commands faith, hope and charity.

c) Can man dispense from the observance of the precepts of the divine law? No.

d) There is no epikeia about the norms of the Decalogue.

e) Like Amoris Laetitia in n. 304s slyly puts aside the revealed Law ...

e, 1) In-depth examination of I-II q. 94 a.4, text quoted in Amoris Laetita n. 304.

f) I repeat: Amoris Laetitia in nos. 304s incredibly disappears, on an essential point of morality, the revealed Law and therefore the Law of charity, let's see why.

g) Significant statements by the alleged shadow author of Amoris Laetitia about the absolute obligation of negative moral norms.

h) Clear indications that lead us to believe that the Pope puts aside the doctrine according to which the negative norms of divine law are obligatory always and in all circumstances.

6) Charity does not lead to adultery; the N. 301 of Amoris Laetitia quotes s. Thomas to affirm the opposite of what the saint says.

a) No. 301 of the Amoris Laetitia.

b) What did s really mean. Thomas with his comment (I-II, q. 65, a. 3, ad 3) on the words of s. Bede quoted in Amoris Laetitia 301; examination of "parallel" passages in the works of the s. Doctor.

c) In-depth examination of the text of I-II q. 65 a. 3 quoted by Amoris Laetitia and clarifications.

d) What does the text of St. Tommaso De Malo, q. 2, a. 2 and why it is quoted together with I-II q. 65 a. 3?

e) The Pope quotes St. Thomas to let something pass that the same s. Thomas condemns.

f) When is charity lost? St. explains it to us. Thomas.

7) Fraternal charity in sound doctrine and in Amoris Laetitia.

a) Fundamental indications regarding fraternal charity in the Bible and in the Fathers of the Church.

a, 1) Fraternal charity in the Bible.

a, 2) Fraternal charity in the teachings of the Fathers of the Church, of the Doctors and of the Magisterium.

b) Clarifications regarding fraternal charity with particular reference to what Amoris Laetitia affirms.

b, 1) Christ, the supreme model of fraternal charity, taught us not to give in to sin and to walk the way of the Cross and martyrdom.

b, 2) Fraternal charity makes us help our neighbor to walk on the way of the Law of God, that is, on the way of the Cross, and to be ready for martyrdom.

b, 2,1) True fraternal charity makes us help our neighbor to acquire the wisdom and love of the Cross in order to attain celestial beatitude.

b, 3) True charity leads not to take "one small step" but leads to living all the commandments of God; true fraternal charity helps others to live all the commandments!

b, 4) True fraternal charity makes us act in order to bring our neighbors to live in charity and therefore in hatred of sin, especially if it is serious.

b, 5) Charity, and above all zeal, explains St. Thomas, leads to a holy "hatred" towards the sinner, that is, towards ourselves and towards every sinner, and leads us to correct and correct him for such a sin.

b, 6) Charity leads us to work so that our neighbors have an upright faith also with regard to the commandments.

c) The order of fraternal charity in sound doctrine, especially in s. Thomas, and the errors about this order present in n. 101 by Amoris Laetitia, who, even on this point, is not a Thomist!

c, 1) True fraternal charity and its order, introductory clarifications.

c, 1,1) The order of fraternal charity in the Bible and in the Fathers.

c, 1,1,1) The order of fraternal charity towards enemies.

c, 1,2) The order of charity according to the affirmations of some Doctors of the Church and in some documents of the Magisterium.

c, 2) The order of charity and the disorder that is taking place through Amoris Laetitia.

c, 3) The affirmations of Amoris Laetitia n.101 on the order of charity and their contrast with the affirmations of the Catechism of the Catholic Church, of St. Thomas etc.

c, 4) In-depth study of the affirmations of St. Thomas about the order of fraternal charity.

c, 5) Other famous moralists and more recent Doctors including s. Alfonso M. de Liguori fully welcome the teaching of St. Thomas, which is the common doctrine of the Church. Some passages of the Magisterium confirm this.

c, 6) The right interpretation of the Pauline texts which seem to affirm that man must love others more than himself.

Chapter VI The lawfulness of the death penalty in the Bible and in Tradition and the errors of Pope Francis in this regard, in Amoris Laetitia and in his other writings.

1) The death penalty in Amoris Laetitia, and in other statements of Pope Francis.

2) The sound biblical, traditional and magisterial doctrine on the death penalty.

a) Biblical doctrine.

a, 1) Old Testament.

a, 2) New Testament.

a, 2,1) In Jn. 8 Does Christ completely abrogate the death penalty?

a, 2,2) Teaching of St. Paolo and s. Pietro on issues relating to the death penalty.

a, 2,3) Conclusion on the lawfulness of the death penalty in the New Testament.

b) Teachings of the principal Fathers and Doctors, in particular of St. Tommaso d 'Aquino, on the death penalty.

b, 1) Pre-Constantinian Fathers.

b, 2) Post-Constantinian Fathers.

b, 3) Conclusions on the teaching of the Fathers regarding the lawfulness of the death penalty.

b, 4) Medieval doctors and theologians, in particular s. Thomas Aquinas.

b, 5) Other more recent doctors and saints.

c) Magisterial and Papal teachings on the death penalty.

d) Other particularly significant recent documents and statements on the lawfulness of the death penalty.

e) Important declarations by Cardinals and Bishops who reaffirm the lawfulness of the death penalty even after the change in n. 2267 of the Catechism of the Catholic Church.

f) The lawfulness of the death penalty is affirmed by natural law and confirmed by the Bible.

g) Divine origin of public power and penalties that it can rightly impose.

h) Clarifications on the lawfulness of life imprisonment, which Pope Francis disputes.

i) Clarifications on legitimate defense, just war and the death penalty.

l) The death penalty in the Jewish tradition.

3) More direct responses to Pope Francis' erroneous statements on the death penalty.

4) A group of Catholic intellectuals has publicly pointed out the Pope's error on the death penalty.

5) Further errors of Pope Francis regarding questions of moral theology close to the theme of the death penalty.

6) Reflections on the statements of some modern authors who have "prepared" or supported the errors of Pope Francis regarding the death penalty.

a) Some reflections on the affirmations of the theologian prof. Ciccone.

b) Reflections on an article in Civiltà Cattolica from 1981.

c) Reflections on the book "Death Penalty" written by G. Concetti.

d) Some reflections on N. Blazquez's statements about the death penalty.

e) Some reflections on some of L. Eusebi's statements about the death penalty.

and, 1) Eusebi's errors regarding biblical, patristic and magisterial affirmations on the lawfulness of the death penalty.

and, 2) Eusebi wants to remove the retributive dimension of sound doctrine.

e, 2,1) Fundamental response of the Bible and of Tradition to the affirmations of Eusebi.

e, 2,1,1) Theological study in line with the Thomist doctrine on retributive justice in God.

e, 2,1,2) Clarifications regarding Christ who judges and condemns.

e, 2,2) Eusebi wants to remove the retributive dimension from the consequences of Adam's sin.

e, 2,2,1) Biblical and magisterial response to Eusebi's affirmations.

e, 2,2,2) Clarifications on the "origin" of death.

e, 2,3) Eusebi wants to remove the retributive dimension from biblical punishments by relying on the "violence" attributed to God in the Bible.

e, 2,4) Eusebi wants to remove the retributive dimension inherent in the Passion of Christ and in our life.

e, 2,5) Eusebi wants to cancel the salary dimension inherent in the reality of hell.

and, 3) Conclusion on Eusebi's statements.

f) Reflections on R. Fastiggi's statements about the death penalty.

f, 1) The statements of prof. Claims about the death penalty in the Bible are unfounded.

f, 2) Prof. Fastiggi evidently has an imprecise idea of ​​the claims of the Fathers of the Church regarding the death penalty.

f, 3) Prof. Fastiggi is based on largely insufficient documentation regarding magisterial affirmations on the subject of the death penalty.

g) Reflections on the statements of E. Christian Brugger in "Capital punishment and Roman Catholic Moral Tradition" on the death penalty.

g, 1) Reflections on the affirmations of E. Christian Brugger regarding the death penalty in Holy Scripture.

g, 1,1) Deviant statements of E. Christian Brugger regarding the death penalty in Holy Scripture.

g, 1,1,1) Deviant statements of E. Christian Brugger about Gen. 9,5-6.

g, 1,1,2) Deviant statements of E. Christian Brugger regarding Rom. 13,1-7

g, 1,1,3) Other deviant statements of E. Christian Brugger about the Bible and the death penalty.

g, 2) Reflections on the patristic documentation offered by Brugger.

g, 3) Reflections on the affirmations of s. Teodoro Study on the death penalty.

g, 4) Reflections on the papal and magisterial documentation offered by Brugger.

g, 5) Reflections on Brugger's critique of the affirmations of s. Thomas Aquinas.

g, 6) Reflections on the irreformability of Catholic doctrine which affirms the lawfulness of the death penalty.

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