Cleansing Fire

Defending Truth and Tradition in the Roman Catholic Church


Correctio Filialis (with English heresies translation added)

September 23rd, 2017, Promulgated by Diane Harris

For full information:


“And So It Begins:

For the Propagation of Heresies”

RORATE Note: There will [be] many Catholics, even traditionalists, whose first defeatist reaction will be to belittle this effort. But the wise, the learned in history, will understand that this is just the first part, the first piece of the puzzle, with next steps still to come in a long and extended process.
This first step is an initiative of a theological nature that will likely lead, God willing, to an initiative of a canonical nature from those who have the mandate to act. And so it begins:

Documents ….

* (1) Filial Correction on Account of the Propagation of Heresies – Delivered to the Roman Pontiff Pope Francis at his Residence in Domus Sanctae Marthae, at the Vatican, on August 11th, 2017

* (2) Summary explaining content of the Filial Correction

* (3) Press Release and Historical Precedent (Pope John XXII, A.D. 1333)

* (4) List of first signatories”


(CF Note: 40 days elapsed between delivery of the documents and their publication.)

Translation into English (Latin governs) of 7 heresy accusations:

The text of the correction gives these heretical propositions only in Latin, in order to assure the greatest possible clarity and avoid confusion regarding translations. An English translation, provided by the signatories, is as follows:

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 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.’


6 Responses to “Correctio Filialis (with English heresies translation added)”

  1. avatar snowshoes says:

    Thank you, Diane. Father Longenecker has a good article on his blog and at Patheos in which he lists the 6 major initiatives from groups of clergy and laity since the first synod requesting clarification from Pope Francis. So this, as the sixth, is in what is getting to be a long line of valid requests for clarification.

    My question is on the proper form of a letter to send to my bishop, not in Rochester Diocese, asking him to kindly respond to the questions himself, as the local ordinary, who is charged with teaching the Catholic Faith.

    Can anyone provide me a good outline of the letter you sent to your bishop? The logic is that if we, the pore sinners, ask our bishop to answer, and they all do, then our Holy Father will have to deal with the responses of the bishops. If our ordinaries won’t answer us, well, at least we will have asked for a fish or an egg… St. Vincent de Paul, ora pro nobis.

  2. avatar Diane Harris says:

    Hi Snowshoes,

    First please know that I have absolutely no authority or desire to influence anyone in writing to his or her bishop in this matter, but given that you are seeking input I will try to explain IF I were to do so, how I think I would go about writing to a bishop under whose care I find myself.

    I’d begin by spending a few days prayerfully addressing the matter, praying for the specific bishop with as much love and desire for obedience that I can muster, offering several Masses and Communions, over at least a few days, for God’s intentions for him, and re-reading the (very short) Dubia prayerfully. I would forget about petitions and corrections, and any agenda to force the bishop to do anything. Rather, I would take the approach, using the Dubia as a gentle template, to respectfully and humbly state my own belief, in Faith, and to ask for private correction if I am in error (if I had already done this with my pastor, or have reason why I cannot seek guidance from my pastor, then it is probably helpful to explain, simply, why I had to go directly to the bishop.)

    Without citing the dubia per se, I would set out what I “believe” in just a few points; e.g. “I believe that a valid sacramental marriage cannot be dissolved and replaced by a ‘new marriage.’ And that I believe that God will give the grace to live chastely in a difficult family situation, etc.” Whatever applies, as the dubia brings to mind. Basically, this would be a simple restatement expressing belief in each faithful statement of traditional Church teaching, aligned with the dubia points. Then I’d re-read it many times, pray over it (especially in front of the Blessed Sacrament) to discern better what the Lord is asking me to say. I think it is especially important to be free of any ‘hidden agenda’ or impure motives, like wanting to force the Holy Father to deal with a particular bishop’s response. I’d keep it as a private matter between myself and the bishop whom I am asking to correct me if he deems it necessary. Even if he doesn’t answer, I’d know that I had done what was necessary to offer myself for correction.

    I don’t know if any of this is helpful to you, and I wrote this quickly without much dwelling with the Holy Spirit for aid, so I may be way off base, but perhaps it is something you can build on? Or decide that such a letter isn’t necessary after all.

  3. avatar snowshoes says:

    Thank you, Diane, You have given excellent advice both on the form and content, but more importantly, on the discernment through prayer to the Holy Spirit for guidance. I am in your debt. Indeed, it may be that upon further prayer, I may decide it right not to write the bishop at this time. But I will follow your good advice. God bless you and all.

  4. avatar true faith says: A very insightful video blog which I found on YouTube. I had to watch this twice. Please watch.

  5. avatar christian says:

    I have seen this video, true faith. It is indeed insightful and informative.

    For the benefit of other readers, the youtube link is to the show “Remnant/ Underground” with host Michael Matt.

    Michael Matt discusses at length the filial correction including those who issued it, and further discusses the “progressive” agenda of Pope Francis, including what may be in store in the near future.
    The name of this particular show is:”RESISTING FRANCIS: Pope Corrected for Spreading Heresy”

  6. avatar raymondfrice says:

    True Faith

    I watched the video also and found another video of a very important part of our Christ-like past that we are also leaving behind:

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