BREAKING SSPX Latin Mass Society Releases 154 Point Declaration of Faith to Pope Leo XIV and Cardinals Before the Consistory

The SSPX, traditional Latin Mass society released a 154 Point Declaration of Faith to Pope Leo XIV and the Cardinals before the Consistory and their July 1st, 2026, episcopal ordinations. On June 16, Pope Leo XIV made some comments to journalists, regarding the Society of Saint Pius X (SSPX). The traditionalist group announced plans to consecrate four bishops on July 1st without a papal mandate, defying warnings of automatic schism from the Holy See.

Pope Leo explained that the Dicastery for the Doctrine of the Faith is considering a final appeal. “We are still considering making another appeal to say, ‘Do not do this; let us try to live in communion in the Church.’ But it is their choice.” He lamented the potential fracture, noting that the group continues to reject fundamental tenets of the Church, including key aspects of the Second Vatican Council. “If they make that choice, I am sorry, but we must move forward,” he concluded.

FULL TEXT - Open letter to His Holiness Pope Leo XIV and to the Cardinals of the Holy Church - June 24, 2026
Most Holy Father, Your Most Reverend Eminences,

On the eve of the Consistory at the end of this month, and a few days before the episcopal consecrations scheduled for July 1st in Écône, it seems to us that the time has come for the Priestly Fraternity of Saint Pius X to formulate a complete profession of Catholic faith, which we would like to place in the hands of Your Holiness and each of the Cardinals.

The Church is suffering today under the pressure of new forces, both internal and external, which are pushing it in every possible direction, except—it seems to us—the right one. Faced with such suffering, we cannot remain indifferent.
It is not for the Society of Saint Pius X to indicate the way forward, but for the two-thousand-year-old Tradition of the Church, faithfully preserved and transmitted by the Apostolic See over the centuries, and which many now consider, in fact, as an outdated reality, subject to permanent evolution.
It is in the name of this same Tradition, and in its sole light, that we today formulate this Catholic profession of faith in the face of the principal errors and the most serious perils of our time.
We are convinced that Tradition contains all the remedies for the deepest ills afflicting the Church and the world, and for which solutions are sought in vain outside of it. Unchanging and integral faith is the principle, the foundation, and the root of the salvation of souls. This faith, contained in Tradition and taught by the constant Magisterium, constitutes the true foundation of the Church's unity and, consequently, the necessary means of establishing union and communion among the members of the Mystical Body of Christ.
Above the changes and vicissitudes of time stands the immutable Tradition, an echo in history of eternal Truth.
We can only hope and implore that this Tradition and the purity of the faith may once again be placed at the foundation of the Church's life, so that from them may begin a genuine regeneration. It is for this intention that we earnestly pray.

We are convinced that, in the unstable and extremely perilous context that we see today, the best contribution we can offer to the universal Church is that of a sincere and complete profession of Catholic faith.
We hope that one day this doctrinal text can serve as a basis for a frank discussion with the Holy See, in a peaceful, fraternal and charitable atmosphere.
The text we are giving you is not the sterile rehashing of a group of nostalgics, but the necessary, peaceful and resolute expression of our faith.
“ Non enim possumus aliquid adversus veritatem sed pro veritate . »
“For we can do nothing against the truth, but only for the truth. »
And according to the Psalmist, quoted by Saint Paul:
" Et nos credimus propter quod et loquimur ." "We too believe, therefore we speak ."
Thanking you for your attention to this text, we assure you of our constant prayers for you and for the universal Church.
Menzingen, June 24, 2026, Nativity of Saint John the Baptist
Davide Pagliarani Superior General
+ Alfonso de Galarreta, First Assistant General
Christian Bouchacourt, Second Assistant General
+ Bernard Fellay, First General Councillor, Former Superior General
Franz Schmidberger, Second General Councillor, Former Superior General

FULL TEXT Catholic profession of faith of the Society of Saint Pius X to enlighten souls in the face of modern errors

In the name of the holy and undivided Trinity, Father, Son and Holy Spirit.

Preamble

1. I profess and embrace the whole truth of the Catholic faith, as it was "received by the Apostles from the very mouth of Our Lord Jesus Christ, or handed down as from hand to hand by the Apostles themselves under the dictation of the Holy Spirit," and then faithfully preserved and passed down to us in a continuous succession in the Catholic Church, through the preaching of popes and bishops, the writings of Church Fathers and theologians, and the definitions of holy councils.
2. I firmly accept each and every truth that the infallible Church has proposed as divinely revealed and necessary for salvation, whether through the definitions of her solemn Magisterium or through the unanimity of her ordinary and universal Magisterium. I also accept everything that belongs to Catholic doctrine because of its necessary connection with the revealed deposit, and I hold as certain the truths that the Church has consistently taught in order to preserve this deposit from error.
3. I therefore reject all errors contrary to this faith, especially those of liberalism, indifferentism, modernism, ecumenism, and secularism, condemned by Popes Pius IX, Leo XIII, Saint Pius X, Pius XI, and Pius XII. These errors, in fact, obscure revealed doctrine, distort Tradition, disfigure the sacred liturgy, corrupt morals, weaken the missionary spirit, and disintegrate the Christian social order, gravely harming the salvation of souls.
4. I profess this faith and reject all errors contrary to it because I want to remain faithfully subject to the holy Catholic, Apostolic and Roman Church, Teacher of Truth, as well as to the Pope, Vicar of Christ, in attachment to eternal Rome which has received the mission to keep holy and to expose faithfully the revealed deposit until the end of ages.
5. I would add that, in the present confusion, it is no longer enough to recall a few isolated truths. It has become essential to bring to light the entire order of Catholic doctrine, in its supernatural coherence and luminous harmony, without omitting any dogma, without diminishing any truth, without substituting for the received faith an equivocal or truncated language which, under the pretext of ecumenism or adaptation to the world, disfigures this doctrine with ever greater audacity. 
6. Charity itself commands us to profess this doctrine with clarity, patience, and strength, for the glory of God, the honor of the Church, and the salvation of souls.

I. Divine Revelation, Faith and Tradition

7. I believe that God, in his goodness, has called man, through the gift of grace, to attain the beatific vision. I firmly hold and profess that this exaltation of man transcends the strength and demands of human nature, and that it is a free gift from God, that is to say, a supernatural gift.
8. I believe that God did not leave humanity to its natural strength alone, but revealed to it the mysteries of its divine life and the supernatural destiny to which it is called. Thus, after having spoken formerly through the Prophets in the Old Covenant, it spoke definitively through its only Son, Our Lord Jesus Christ, in the New Covenant, with which divine Revelation has received its perfect fulfillment.
9. This Revelation is the true word of God, entrusted to the Church as a deposit, and offered to humanity as a rule of faith in the form of a body of doctrine, in which the mysteries are formulated in a way that makes them intelligible and expressible in words. Revelation is not the progressive expression of a religious consciousness, nor the fruit of a collective experience of the believing community; it is the very truth of God, communicated supernaturally to the understanding of humankind for their salvation.
10. I believe that the deposit of faith was completed with the death of the last Apostle. After the Apostles, the Church does not receive a new Revelation: it preserves, explains, defends, and transmits the deposit received.
11. I recognize the external proofs of Revelation, especially miracles and prophecies, as most certain signs by which the divine origin of the Christian religion is demonstrated in a way suited to human understanding, at all times and in all places. I also recognize the Church itself, by its unity, holiness, catholicity, fruitfulness, and invincible stability, as a permanent source of credibility and an irrefutable testimony to its divine mission.
12. I profess that faith is the supernatural submission of the intellect, moved by grace, to the truth revealed outwardly by God. It rests neither on the evidence of things seen, nor on private judgment, nor on lived experience, but on the very authority of God who speaks and who, being the ultimate Truth, can neither err nor deceive us. Faith is therefore neither a blind religious sentiment, nor an emotion of the soul, nor an intimate conviction produced by personal or collective conscience. It is the supernatural virtue that elevates human intelligence and enables it to know God as He is, through the testimony God gives of Himself, pending the vision.
13. I therefore reject the error of modernism, as it still prevails today, which reduces faith to an inner experience, a sensory yearning, or a gradual awakening of the believing community. Such a conception destroys the very notion of dogma and renders the obligation to believe impossible, replacing divine truth with subjective sincerity and subjecting doctrine to the fluctuations of history.
14. I still profess that the deposit of doctrine revealed by God is contained in its two sources, which are Holy Scripture and Tradition. I profess that Tradition contains more than one truth revealed by God that is not found in Scripture, and that consequently Scripture must be read and understood in dependence on Tradition.
15. I profess that Holy Scripture, whose books were written in their entirety, in all their parts, under the inspiration of the Holy Spirit, is truly the word of God, free from all error and entrusted to the authentic interpretation of the Magisterium of the Church, according to the norm of Tradition and according to the analogy of faith.
16. I therefore reject rationalist exegesis, which treats sacred texts as documents authored solely by humans, which excludes a priori the possibility of the supernatural, artificially separates the historical Christ from the faith of the Church, dissolves miracles into the creed, or subjects Scripture to the shifting hypotheses and manipulations of naturalist critical methods. True biblical scholarship must serve the understanding of faith; it is not its role to become the rule, the interpreter, or the judge of the word of God.
17. Finally, I profess that Tradition is not a dead memory, but the living transmission of the doctrine received from the Apostles. It remains alive in contrast to Revelation, which is closed. It is alive both in the activity of the Magisterium of the teaching Church and in the profession of faith of the Church being taught, whose "  sentire cum Ecclesia  " (to feel with the Church) is the result produced by the teaching of the Magisterium. Tradition can be called "living," not in the sense that its meaning changes, but in the sense that the living Magisterium, throughout the centuries, offers the same truth with the same meaning in an ever clearer and more explicit way. What has been believed by all, everywhere, and always, as belonging to the faith, cannot be denied or doubted by any theological fad, any pastoral pressure, any diplomatic necessity, or any supposed demand of the modern world.

II. God, the beginning and end of all things, the Holy Trinity

18. I profess the existence of one God, personal, living and true, the first principle and ultimate end of all things, who in the beginning created from nothing heaven and earth, things visible and invisible. Infinitely perfect, eternal and all-powerful, immutable, incomprehensible in his essence and supremely free in his works, he is distinct from the world which he freely created, which he preserves in existence and which he governs by his Providence.
19. I profess that God can be known with certainty by the natural light of reason, through his creatures, just as a cause is known by its effects. Indeed, the Catholic faith recognizes that human intelligence is capable of truly grasping the reality of things, of often understanding their causes, and of arriving at genuine certainties.
20. This is why I reject modern agnosticism, philosophical skepticism, idealist subjectivism, and all doctrines that limit the scope of human knowledge to sensory phenomena or constructs of consciousness, thereby denying the very possibility of an ecclesiastical Magisterium and a true theology.
21. I confess that in the one divine nature there subsist three truly distinct Persons: the Father, the Son, and the Holy Spirit, a consubstantial and indivisible Trinity. The Father is without beginning; the Son is begotten from all eternity by the Father; the Holy Spirit proceeds eternally from the Father and the Son as from one beginning. But these three Persons are one and the same divine substance: they are one Eternal One and not three Eternal Ones; one wise, good, and almighty God, and not three equally wise, good, and almighty gods; they are one in divine will and providence, and enjoy one and the same glory.
22. I reject those diminished professions of the Trinitarian faith which, under the pretext of religious unity or ecumenical prudence, willfully remain silent about what God has revealed about himself. It is not enough to say with the Jews and Muslims that God is one; it is not enough to acknowledge with the Arians that the Son is of the same nature as the Father; nor is it enough to confess with the schismatic Greeks that the Holy Spirit proceeds from the Father while omitting the Filioque . This false irenicism pursues an illusory concord: by omitting to profess certain revealed truths, it substitutes confusion for clarity and threatens the integrity of the faith.

III. The creation of man and the supernatural order of grace

23. I believe that God created man in his image, endowed with a spiritual and immortal soul, capable of knowing the truth, loving the good known through natural reason, and freely turning to his Creator. Man is therefore not the necessary product of blind evolution, nor the mere result of material forces; he comes from God as his creative cause, depends on God who sustains him in being, and is ordered to God as his end.
24. I profess that God did not destine man to his natural perfection alone, but called him freely to a supernatural end that utterly surpasses the powers and rights of created nature: the beatific vision, through which the soul will see God face to face and participate in the intimate life of the Most Holy Trinity. That man is called to become a child of God, a partaker of the divine nature and an heir of Heaven, is not the necessary fulfillment of his nature, but a pure effect of divine generosity.
25. I therefore reject any doctrine that dissolves the distinction between nature and grace, that makes supernatural life a requirement of human nature, or that presents grace as a mere inner development of man's natural capacities. Such confusion undermines both the gratuitous nature of the supernatural and the reality of nature. It ultimately reduces faith to a religious anthropology, and Redemption to a revelation of man to himself.
26. I also profess that grace neither destroys nor replaces nature: it heals, elevates, and perfects it while preserving it. The supernatural order does not call into question reason, natural law, or creatures; it heals them and subordinates them to a higher end. This is why the modern opposition between human freedom and grace, between the dignity of the person and dependence on God, between culture and faith, is fundamentally flawed.
27. I reject the false religious humanism that celebrates humanity in itself, as if the Incarnation revealed first and foremost the image of God in the creation of humankind, rather than the misery of sin and God's mercy reaching down to the sinner. Humanity is truly great only when it humbly receives the grace that heals and elevates it, repents of its sins, submits to the truth, and lives as a child of God. By separating itself from God, it is not exalted: it is lost.
28. I profess that human dignity, in which God has established his creature at the summit of the material world, can never be invoked against God's law, against the necessity of conversion, or against submission to revealed truth. This dignity is wounded by sin; it must be restored and raised to the dignity of God's adopted children, by grace.

IV. Original sin and the human condition

29. I believe that our first parents were established by God in a state of original justice and holiness, and endowed with the gifts of integrity, impassibility, and immortality. By a special favor from God, they possessed not only the integrity of their own nature, but also the supernatural gifts that ordered them to the very life of God. Adam, the head and principle of humanity, also received the gift of knowledge.
30. I profess that, through his disobedience, Adam truly committed original sin, which is passed down to all humankind through generations. This sin is a sin of nature for all, condemning them to death, suffering, ignorance, and lust. Having been deprived of sanctifying grace and preternatural gifts, which they can no longer transmit to their descendants, Adam and Eve were expelled from the earthly paradise.
31. In Adam, however, human nature was not destroyed, but only wounded: his intellect, though clouded, remained capable of knowing the truth; his free will, though weakened, remained capable of willing and loving natural good. This is why I reject all doctrines which, in a despairing pessimism, judge humanity irredeemably corrupt and incapable of any good.
32. However, I equally reject all doctrines that, in a foolish optimism, minimize original sin, naively exalt the innate goodness of humankind, or claim to base universal peace solely on the moral, technical, political, or cultural progress of humanity. The tragedies of history, the disorders of societies, and the darkness of the human heart are fundamentally explained, first and foremost, by the profound wound of sin.
33. I profess that humanity needs to be saved by a redemption that delivers it from both original sin and all its personal sins. This redemption—or ransom—requires the gift of God's grace in Christ: without it, humanity cannot save itself through its natural works, culture, science, or religious sincerity. Without the sanctifying grace of Christ, it remains incapable of attaining its supernatural end.
34. I therefore reject modern naturalism, whether theoretical (in philosophy or theology) or practical (in morality, politics, or pastoral care). Any doctrine that speaks of fraternity, peace, dignity, or progress without acknowledging sin, the Cross, or the necessity of grace, builds on an illusory foundation and ultimately deceives the souls it claims to serve.
35. I profess at the same time that the gravity of sin should never lead to despair, because God, in his mercy, did not abandon man after his fall, but from the beginning, promised him a Savior born of Woman, whose coming he gradually prepared through the history of salvation.
36. In all this, I profess that the facts reported by the book of Genesis concerning the foundations of the Catholic religion are to be taken in a literal historical sense: for example, the creation of all things by God at the beginning of time; the particular creation of man; the formation of the first woman from the first man; the unity of humankind; the original happiness of the first parents in the state of justice, integrity, and immortality; the commandment given by God to man to test his obedience; the transgression of the divine precept, at the instigation of the devil in the form of the serpent; the fall of the first parents from this primitive state of innocence; as well as the promise of the Redeemer to come.

V. Jesus Christ, the Incarnate Word, the One Mediator and Redeemer

37. I believe and profess that Our Lord Jesus Christ is the eternal Word of God, true God and true man, consubstantial with the Father according to his divinity and of the same nature as us according to our humanity, like us except for sin. He is the only Mediator between God and humanity, the only Savior of humankind, the only King of souls and societies, promised by God in his mercy to our first parents and foretold by the prophets.
38. I profess that when the fullness of time had come, the Son of God became incarnate, not to confirm humanity in its human dignity or to reveal to it the image of God within itself, but to save humanity from sin and restore it to eternal life. Born of the Virgin Mary, without ceasing to be God, he took on a true human nature, lived among us, taught the truth, fulfilled the prophecies, manifested his divinity through his miracles, and then freely offered himself on the Cross as a propitiatory sacrifice for the sins of the world.
39. I profess that Redemption is true satisfaction offered to divine justice, in reparation for original sin and personal sins. Christ, Priest and Victim in his holy humanity, redeemed us by his Blood. By bearing our sins and enduring the punishment due to us, he offered his Father a perfect act of obedience, an act of love and reparation, to which the dignity of his divine Person conferred infinite merit.
40. I therefore reject any doctrine that would reduce Redemption to a mere manifestation of God's love, to Christ's solidarity with human suffering, to a revelation of human dignity, or to a purely moral, political, or social liberation. The Cross is not only a sign: it is the altar of the redemptive sacrifice. Christ did not merely proclaim salvation: he merited it through his sacrifice. His voluntary passion and death on the Cross constitute the one redemptive sacrifice by which humanity is reconciled with God.
41. I profess that on the third day he rose gloriously from the dead, and that this resurrection is properly a historical fact. It is the most striking sign of his definitive victory over sin, death, and hell. It constitutes the foundation of Christian hope and the pledge of our own resurrection. It also represents the principal basis for the credibility of the divinity of Jesus Christ.
42. I believe that forty days later he ascended to heaven, that he now sits at the right hand of his Father, that he invisibly governs his Church through his Vicar, and that he constantly intercedes for us, until he returns in glory at the end of time, to judge the living and the dead.
43. I also profess that although Christ died for all, not all are saved by that very fact. The merits of the Passion must be applied to souls, which ordinarily occurs when they receive, with the required dispositions, the sacraments that impart sanctifying grace. Those who refuse the sacraments, receive them unworthily, or who willfully remain in sin close themselves off to the salvation that Christ has won for them.
44. I therefore reject the false optimism of a universal redemption already accomplished in every person, regardless of their conversion and perseverance. Such a doctrine destroys the urgency of preaching, weakens missionary zeal, renders penance useless, and contradicts the very words of the Savior: “Whoever believes and is baptized will be saved; whoever does not believe will be condemned.”
45. Finally, I profess that Jesus Christ is not only the Redeemer of individuals, but the center of all history and the King of all Creation. Everything was created by him and for him; everything must be restored in him. No culture, no society, no law, no human wisdom finds its true, complete, and perfected state outside of his reign. 

VI. The Most Holy Virgin Mary in the Economy of Salvation

46. I believe that the Blessed Virgin Mary occupies a unique place in the history of salvation, a place willed by God from all eternity, and that her condition is therefore not the common condition of other creatures. He who resolved to give his Son to mankind also resolved to give him a Mother.
47. I profess that the Blessed Virgin Mary, by a singular privilege, was immaculate from the first moment of her conception, in order to be the worthy Mother of Jesus Christ: preserved from original sin by anticipation of the merits of Christ and thus redeemed in a more sublime way, filled with grace from the first moment of her existence, Mary has always shown herself perfectly faithful to the will of God.
48. I believe that she remained a virgin before, during and after childbirth; her perpetual virginity manifests the divine origin of her Son and her total consecration to the work of God.
49. I profess that, truly Mother of God and Mother of men, she was associated in a unique and incomparable way with the redemptive work of her divine Son: a new Eve beside the new Adam, her "  Fiat " opened the way to the Incarnation; her silent faithfulness accompanied the entire life of the Savior; her sorrowful Compassion at the foot of the Cross united her with one heart to the redemptive sacrifice.
50. I profess that, thus united to her divine Son, she merited by fittingness in her Compassion what Christ merited by strict justice in his Passion; not as the principal cause of Redemption, but as a subordinate, dependent, and entirely relative associate of her Son, in one and the same act of the redemption of our souls. It is in this sense that Catholic piety, supported by the traditional teaching of the popes and theologians, rightly calls her, by virtue of this Compassion, "Co-Redemptrix," and consequently "Universal Mediatrix."
51. I therefore reject with indignation the modern tendency to diminish the privileges of the Blessed Virgin under the pretext of ecumenical prudence, dialogue with false religions, or the fallacious fear of obscuring the unique redemptive mediation of Jesus Christ. Weakening Marian doctrine is not to better honor Christ; it is to disregard the order willed by God, who chose to come to us through Mary and lead us to Himself through her.
52. I believe that at the end of her earthly life, she was raised body and soul to heavenly glory, where she reigns beside the throne of God, alongside the holy humanity of her divine Son, over angels and over men, exercising her maternal role as Dispenser of all graces.
53. Finally, I profess that the authentic and special devotion rendered to His Mother in no way diminishes the worship due to God; on the contrary, it increases it, because it recognizes the wonders of divine grace in the most perfect creature and leads souls more surely to Jesus Christ. True Catholic restoration cannot be separated from the honor rendered to her who crushes the serpent's head.

VII. The Catholic Church, Mystical Body of Christ and Unique Ark of Salvation

54. I firmly believe that, in order to perpetuate and extend the work of Redemption until the end of time, Our Lord Jesus Christ founded one Church, visible, hierarchical, unfailing, and necessary for salvation. This Church, acquired through the Blood of Christ, entrusted to Peter and his successors, the Roman Pontiffs, is none other than the Roman Catholic Church.
55. I profess that the Church is one, holy, catholic, and apostolic. She is one in her faith, her worship, her governance, and her purpose. She is holy through her Founder, her doctrine, her sacraments, and the saints she continually brings forth. She is catholic because, sent to all peoples and established throughout the world, she is everywhere able to procure salvation for people of every condition. She is apostolic because she remains founded upon the Apostles, preserves their doctrine, and continues their mission, governed by their successors.
56. I profess that the Church is identically both a visible society and the Mystical Body of Christ. Christ is its Head; the faithful are its members; the supernatural life acquired on the Cross is communicated within it through the sacraments received in faith, and flourishes in charity. 
57. I profess that the Church is the immaculate Bride of Christ. Christ loved her so much that He gave Himself up for her, in order to sanctify her and present her to Himself without spot or wrinkle. Though her members may sin, she herself, in her doctrine, her sacraments, her divine constitution, and her purpose, remains the faithful and pure guardian of the revealed deposit and the dispenser of God's mysteries. The faults of churchmen cannot be imputed to the Church as such; they stem from the fact that these men have not lived according to her holy laws. Therefore, I reject the unjust and blasphemous accusations leveled against the Church in the name of the sins of her children, as well as the acts of repentance that seem to place the blame for the faults of those who have betrayed her on the Bride of Christ.
58. I profess that the Church is Mother of souls. She brings them to divine life through baptism, nourishes them through the Eucharist, raises them up through penance, strengthens them through confirmation, sanctifies families through marriage, consecrates priests through holy orders, and assists the dying through extreme unction. Her motherhood is supernatural and salvific: she gives humanity the bread of sound doctrine, grace, and the means to eternal life. 
59. I profess that God willed to make the Church the necessary means of salvation; just as there is no other name under heaven given to men than that of Jesus Christ, by which we must be saved, so too there is no supernatural salvation independent of the Catholic Church. For all salvation comes from Jesus Christ; and every saving grace is either given in and through the one Church that he founded, or ordains the one who receives it to that same Church.
60. This truth means that no one can be saved without Christ and his Church, through a false religion as such, nor assured of salvation outside the visible structure of the Church. If people are saved without belonging to the visible society that is the Church, the Mystical Body of Christ, they are saved through a supernatural ordination to the one Church of salvation, and despite the errors of the false religions in which they find themselves, from which they free themselves by not refusing the grace offered to them, and by responding to it.
61. I therefore reject the false ecumenism based on the idea that the Holy Spirit would not refuse to use separate communities as means of salvation, as if the Church of Christ were present and active within them, or as if these communities possessed in themselves a salvific value whose virtue derived from the fullness of grace and truth entrusted to the Catholic Church. If someone comes to revealed truth or receives a grace of sanctification outside the visible boundaries of the Catholic Church, this truth and this grace rightfully belong to that same Church, unequivocally call for Catholic unity, and the Holy Spirit does not bestow them by using separate communities as means of salvation, communities from which souls cannot be too easily turned away. 
62. I also reject the idea that non-Christian religions reflect a ray of the truth that enlightens every person, or that they are legitimate paths by which God positively leads humanity to salvation. Some fragments of natural truth, or distorted remnants of ancient truths, may well be found among the followers of these false religions; but these religions, taken as such, and insofar as they mix error with their worship, are the work of the devil and cannot be approved by God. The Holy Spirit does not use them as paths to salvation, and none of the virtues proper to the one Church of Christ, the only light that enlightens every person in the darkness, are found in them.
63. I still reject the idea of ​​an "anonymous Christianity," according to which any man who leads a naturally honest life, whether "believer," atheist, or agnostic, would be oriented towards Christ and therefore saved by him, because he is "Christian" without knowing it.
64. Finally, I profess that the Old Covenant has been fulfilled, superseded, and rendered obsolete by the New Covenant, which is the fulfillment of the promise made to Abraham, in Christ and in his Church. The figures of the Old Law found their fulfillment and their cessation in the sacrifice of the true Lamb, Mediator of the New Covenant and Priest for eternity according to the order of Melchizedek. By the eternal will of God, the true descendant of Abraham is Christ, with those who belong to him in his mystical Body, which is the Church.
65. I therefore condemn the new ecclesiology, which destroys the missionary impulse by relativizing the uniqueness of the Church, the only ark of salvation. 
66. I also reject inculturation understood as the indiscriminate adoption of the religious, moral, or symbolic categories of pagan cultures and their practices. The Gospel can embrace what is naturally good, true, and noble in peoples; it can never condone idolatry, superstition, error, or customs contrary to natural law. The mission of the Church is not endless dialogue, humanitarian cooperation, or mutual recognition of religious traditions: it is the command received from Christ to teach all nations, to baptize them, and to instruct them to observe all that he commanded.

VIII. The Holy Spirit, sanctifier of souls and soul of the Church

67. I profess that the Holy Spirit, the third Person of the Most Holy Trinity, true God with the Father and the Son, spoke through the prophets, inspired the Scriptures, sanctified the righteous, formed the humanity of the Word incarnate in the virginal womb of Mary, and was visibly sent at Pentecost to manifest the Church and to give it life until the end of time.
68. I believe that, sent by the Father and the Son, he remains in the Church until the end of time, in accordance with the promise of Our Lord. He is the uncreated soul of the Church, not as a substantial form that would abolish the distinction between Christ and his members, but as the invisible principle and efficient cause of her supernatural life, of her unity of profession of faith and worship, of the holiness of her government and her Magisterium, and of her fruitfulness in her works. 
69. I profess that the whole life of the Church depends on his action. It is he who assists the ecclesiastical Magisterium, especially that of the Pope, so that it may preserve, declare and explain without error the revealed deposit: not so that it may invent new doctrines, but so that it may penetrate more deeply, in the same sense and the same meaning, the truth already revealed by God to the Apostles. 
70. I believe that it is he who communicates to souls, in the sacraments, the grace acquired by the Savior, dwells in them by this grace and makes them conform to Christ; he who enlightens minds by his wisdom, sustains wills by his strength, pours out his charity into hearts; he who stirs up good works, inspires brotherly charity and leads souls towards their perfection. 
71. It was he who sustained the martyrs, enlightened the doctors, inspired the missionaries, nourished the contemplative life, enriched the religious orders, and caused holiness to flourish in every state of life. The great works of Christian civilization, fruits of Catholic culture, themselves bear witness to this discreet yet fruitful presence of the Spirit of God in the Church throughout the centuries.
72. I therefore condemn any claim to invoke the Holy Spirit to justify doctrinal adaptations that break with Tradition, moral reversals, or synodal processes by which what the Church has received from God is called into question. The Spirit of truth cannot inspire today the opposite of what he inspired yesterday. He does not invite the Church to listen to the world in order to receive its aspirations; on the contrary, he urges her to teach the world, to convert it, and to sanctify it. His work is neither to stir up anarchic inspirations, nor to encourage doctrinal creativity, nor to base spiritual life on the search for extraordinary charismatic phenomena; it consists in guiding souls by enlightening their faith and defending them against their spiritual enemies, in order to complete the work of their salvation and lead them into the light of eternity.

IX. The Roman Pontiff, the episcopate and the hierarchical constitution of the Church

73. I recognize in the Roman Pontiff the successor of Saint Peter, the Vicar of Jesus Christ, the supreme and universal Pastor, visible head of the whole Church, possessing, by divine institution, a true and proper supreme, plenary, immediate and universal power of jurisdiction over all pastors and all the faithful baptized in the Church. 
74. I believe that this authority does not come to him from a delegation of the community, but directly from Christ himself, who instituted this office for the safeguarding of the doctrine of the faith, the sanctification of souls and the governance of the Church.
75. I acknowledge that, by virtue of this inherent and true power, pastors and faithful alike owe him respect and filial obedience in all matters pertaining to the legitimate exercise of his office. Thus, with unity of communion with the Roman Pontiff and unity of profession of the same faith safeguarded, the Church of Christ constitutes one flock under one supreme shepherd.
76. I also recognize that bishops are the successors of the Apostles, which makes them true pastors by divine right, possessing in the Church, by the will of Christ, a particular and subordinate jurisdiction, which they receive directly from the Roman Pontiff. United to the latter in submission to his supreme authority, they legitimately exercise their own authority in their respective dioceses, as established by the Holy Spirit in the hierarchical order willed by Christ.
77. I further acknowledge that the body of bishops, united to its head the Roman Pontiff and never without this head, can be the extraordinary and non-permanent subject of a plenary and supreme power over the universal Church, but that this takes place only in the act of an ecumenical council, on the initiative and order of the sole Sovereign Pontiff, and within the limits of his exclusive will.
78. I therefore reject collegial conceptions that would make the college of bishops a permanent legal entity within the Church, or a second subject of the supreme power, distinct from the successor of Peter. The monarchical constitution of the Church is divinely ordained and immutable, and will remain so until the end of time, for no one can redefine the function that Christ himself conferred upon Peter in his Church.
79. I likewise reject synodal approaches that tend to transform the hierarchical Church into a consultative, parliamentary, or democratic structure, subject to the fluctuating opinions of the Christian people or to the pressures of the world. The collective conscience of the faithful, pastoral inquiries, cultural sensitivities, and the expectations of the world are not sources of Revelation. The legitimate listening to souls can never become a continual adaptation of the life of the Church, its doctrine, and its divine constitution to the spirit of the world, under the pretext of interpreting the "  sensus fidei  " of the people of God.

X. The Magisterium, guardian of the revealed deposit

80. I believe that the Roman Pontiff enjoys infallibility when he speaks ex cathedra , that is, when, fulfilling his duty as pastor and teacher of all Christians, he defines, by virtue of his supreme apostolic authority, that a doctrine concerning faith or morals must be held by the universal Church.
81. I further profess that the power of the Magisterium in the Church is essentially ordered to the safeguarding of the revealed deposit and, through this safeguarding, to the salvation of souls. The Holy Spirit was not promised to the successors of Peter so that they might manifest a new doctrine, but so that they might holily safeguard and faithfully expound the deposit handed down by the Apostles.
82. This is why the present Magisterium cannot substantially contradict the previous Magisterium. The living Magisterium is not current preaching opposed to past preaching; it is the continuous and uninterrupted preaching of the same meaning, the same truth of faith, throughout the ages. The Pope and the bishops are not the masters of Revelation; they are its guardians and are subject to it as a disciple is to his master. They can neither change the faith, nor modify the divine constitution of the Church, nor declare good what is contrary to the law of God.
83. I therefore reject any evolutionary conception of dogma according to which revealed truths change their meaning throughout history. There may be within the Church a homogeneous progress in understanding, which perceives the meaning of revealed truth more clearly, distinctly, and explicitly; but never a mutation in the meaning of that truth. What has already been taught by the living Magisterium of the teaching Church, and believed in the profession of faith of the Church being taught, cannot become false; what has been condemned as contrary to the faith cannot become legitimate; what belongs to the divine constitution of the Church cannot be reshaped according to the categories of the modern world or the historical and cultural context.
84. I therefore reject the notion of a new magisterium, which would claim to be authorized by the present time to impose doctrines opposed to or foreign to constant Tradition. I also reject the artificial opposition between the Magisterium of yesterday and that of today, as if the only living Magisterium of the Bride of Christ were that of the present time and could, under the pretext of better adapting it, deny what the Church has always taught, believed, and condemned since the time of the Apostles.
85. I maintain that, while preserving the legitimate freedom of research and opinion of theologians regarding open or disputed doctrinal questions, the Magisterium of the Church has the legitimate duty to exercise control and, where necessary, censorship over publications, to prevent them from endangering the faith of the faithful. I therefore reject the accusation leveled against the Holy Church of having lacked charity in anathematizing heresies and excommunicating heretics.
86. I also reject the perpetual dialogue established in the spirit of the last Council, by which the hierarchy renounces exercising a true Magisterium, and sometimes claims to receive its inspiration from the "sense of faith" of the people of believers, sometimes to discuss on equal terms with the followers of false religions, or even with unbelievers. 
87. Finally, I reject the subjectivist conception of theological pluralism, which stems from such an abdication of the magisterial function. I maintain that the Church is not an assembly in perpetual search, but that it is the guardian of a truth revealed by God and transmitted by the Apostles, and that its authentic Magisterium, ensuring throughout the ages the uninterrupted transmission of the revealed deposit, is the immediate and universal rule of truth in matters of faith and morals.

XI. Moral Order and the Law of God

88. I profess that there exists a moral order truly founded in the eternal wisdom of God. Human actions are good or bad according to their conformity or opposition to divine law, which is holy and immutable. Individual opinions, social consensus, subjective intentions, and historical circumstances cannot alter the inviolable value of these principles of Christian morality. 
89. From the immense goodness by which God raised man to the supernatural order, it follows that man has only one ultimate, supernatural end, to which he remains ordered according to God's plan, even after sin. This supernatural end assumes, elevates, and perfects the end of man's natural order. 
90. Natural law, inscribed by God in human nature, remains knowable through right reason and binds all people. Revealed positive law, of a supernatural order, confirms, elevates, and clarifies it by surpassing it. Therefore, there is no opposition between the law of the Gospel and natural law; indeed, the same grace empowers humanity to be supernaturally faithful to their respective requirements, and thus to enjoy that freedom of the children of God by which, delivered from the power of sin, we can strive toward our ultimate end. 
91. I therefore reject situational morality, according to which concrete circumstances could make intrinsically evil actions good. In particular, I maintain that no circumstance can ever legitimize recourse to contraception, abortion, or euthanasia. I reject any doctrine that would claim that conduct objectively contrary to God's commandments could constitute, for some, the generous response currently required by God. God never commands sin or what is impossible; he never blesses moral disorder and never justifies what contradicts his own law; but to those who do their utmost, he never withholds his grace to keep his commandments.
92. I profess that adulterous unions, unnatural unions, and all public situations contrary to divine law cannot be presented as imperfect goods, gifts from God, positive steps, or realities worthy of blessing as such. Such a deceptive presentation gravely undermines the principles of Christian morality and harms the sacred institution of marriage and the well-being of families.
93. I therefore reject as contrary to the constant faith and discipline of the Church the claim to admit to the sacraments, and especially to the reception of the Most Holy Eucharist, those who publicly persist in such states without renouncing their disorder. True mercy calls the sinner to conversion; it does not ratify sin under the pretext of pastoral care or discernment of particular situations.
94. I likewise reject the modern separation between doctrine and pastoral care. Pastoral care that contradicts doctrine is not pastoral care; it leads souls astray. Charity does not consist in withholding the truth to avoid suffering, but in speaking the truth with kindness to lead to salvation. The medicine of the Church can only heal by naming the ailment, calling for repentance, and offering the remedies of grace.
95. Finally, I profess that God is not only the author and the end of the moral order, but also its guardian, its judge, and the supreme arbiter of good and evil. Forgetting divine judgment breeds a false, sentimental, and impotent mercy that saves no one because it converts no one.

XII. The social kingship of Christ and Christian civilization

96. I profess that the Most Holy Trinity can and should be recognized and adored not only by each individual, but also by families, institutions, and civil societies. No human authority is independent of God, for all authority comes from Him and must be exercised according to eternal law. 
97. I profess that civil societies, like individuals, have a duty to recognize and honor the one and only true God, Jesus Christ, the Word incarnate, the second Person of the Holy Trinity, and to render Him the worship due to Him, in the true religion revealed and instituted by Him. 
98. I maintain that the authorities governing these societies must ensure the common good by conforming to the twofold divine law, both natural and revealed. The use of liberty does not consist in giving free rein to all the whims of concupiscence, but in choosing the best way to use the goods of this world for the sake of eternal salvation.
99. I therefore reject modern secularism, which claims to constitute society as if God did not exist. The public refusal to recognize God as sovereign Lord is not neutrality, but a social injustice toward the Creator and a profound cause of disorder among nations. Indeed, a society that denies God the honor due to Him progressively destroys the foundations of its own justice: it severs human law from its eternal source and delivers nations to the fickle whims of fallen humanity. 
100. I profess that Our Lord Jesus Christ, because He is the Word incarnate and because He redeemed mankind by His Blood, is King not only of individuals, but also of families, institutions, peoples, and nations. All power has been given to Him in heaven and on earth: His reign is not limited to the inner sanctum of conscience or the private sphere; it must extend to the external sphere, to laws, morals, education, culture, and public life. His Kingdom is eternal and universal: a kingdom of truth and life, a kingdom of holiness and grace, a kingdom of justice, love, and peace.
101. I profess that civil society, although perfect in its order, does not possess all the necessary means to lead man to his true perfection, which remains inaccessible to fallen human nature without the help of healing and uplifting grace. 
102. This is why I profess that those who govern society must submit to the salutary influence of the Church, which enlightens minds through its Magisterium, heals and strengthens wills through the grace of the sacraments, and guides humanity toward its true supernatural destiny, of which it is the guardian.  The good of society consequently requires that heads of state recognize their right and their duty to promote and protect the Holy Church, and to  oppose, through the laws of their government, anything that would hinder its necessary influence, which is that of the one true religion. 
103. I therefore reject political and religious liberalism: not only that which claims for error the same rights as for truth, and for false cults the same official and public recognition as for the true; but also that which, in the name of human dignity and a false religious freedom, attributes to everyone the right to act publicly according to their conscience without being prevented from doing so by civil authority, even when that conscience is erroneous and opposes the common good or the true religion. 
104. I admit that error may in certain cases be tolerated to avoid greater evils, or to preserve the greater good of civil peace, but I profess that it does not possess in itself a moral right to be defended or encouraged on the same basis as truth, nor even to ever be hindered in the name of a false freedom of conscience. 
105. I also maintain that, while humankind possesses an ontological dignity that elevates it above material beings, the human dignity that must be respected is not indifferent to the truth and falsehood that people profess, nor to the good and evil they commit: whoever professes falsehood or commits evil forfeits their moral dignity. Therefore, when legitimate authority, in order to defend the common good against serious disorder, punishes crimes according to the demands of justice with proportionate penalties, it in no  way infringes upon human dignity.
106. I also reject this modern form of personalism which would assign to the Church the mission of safeguarding the dignity of the human person, and establishing a universal brotherhood on the foundation of this dignity supposedly common to humankind – without establishing a distinction between, on the one hand, the true dignity of the Christian who renounces sin to live according to evangelical morality in the Catholic Church, and on the other hand, the false dignity of those who, led astray in error and vice, refuse the path of salvation. 
107. I condemn the resulting falsification, which tends to make the Church, if not the servant, then at least the collaborator of the world in the realization of its own ideal: that of a purely earthly and temporal peace, founded on a naturalistic improvement of humanity, without any supernatural perspective. This ideal fosters the independence of man from God, his law, truth, and goodness; implies contempt for the social kingship of Christ and Christendom; and ultimately leads to atheism and the substitution of man for God.
108. I also reject the modern prejudice that portrays Christian civilization as oppressive, obscurantist, or an enemy of human dignity. Far from destroying what is good in different cultures, the Christian order embraces and purifies it. Thus, based on revealed doctrine and through the influence of Catholic theology, especially that of Saint Thomas Aquinas, Common Doctor of the Church, a truly universal Christian culture was established under the guidance of the Magisterium, integrating the best elements of Greek and Latin cultures. An authentic fruit of the Gospel, it has contributed to educating peoples and helping them grow in the Christian faith and virtues. Even if it was never perfect, since humankind always remains sinful, this civilization was nevertheless the highest achievement of the Christian social order in history. 
109. Conversely, the modern rejection of Christ's social kingship has led to a decline in civilization, through the secularization of institutions, the dissolution of marriage, the erosion of authority, godless education, the tyranny of passions, and the gradual disappearance of the spirit of sacrifice in formerly Catholic nations. Against this public apostasy, we profess that all must be restored in Christ, who is the only Holy One and, through his Mystical Body, the only sanctifier of souls and peoples.

XIII. The Sacraments of the New Law

110. I believe that there are seven sacraments properly speaking of the New Law, instituted by Our Lord Jesus Christ to effectively confer the grace which they signify: baptism, confirmation, Eucharist, penance, extreme unction, ordination and marriage.
111. I profess that the sacraments must be validly celebrated, with the prescribed matter, form, and intention, observing the liturgical rites that clearly express the Catholic faith; and that they must be received with the required dispositions.
112. I believe that baptism is the gateway to the Church and that it is necessary for salvation. Ordinarily, no one can be saved without receiving it; through this sacrament, a person is washed clean of original sin, incorporated into Christ, marked with the Christian character, and made a member of the Church. This is why I condemn the practice of delaying baptism without serious cause for children who have not yet reached the age of reason. However, someone who, after reaching the age of reason and through no fault of their own, is prevented from receiving this sacrament, can be saved in an extraordinary way through baptism of desire, that is, through a supernatural act of faith and perfect charity that orders them to the Church.
113. I profess that confirmation strengthens the baptized person through the gift of the Holy Spirit, so that they may courageously confess the faith, resist the enemies of salvation, and live as witnesses of Christ. In times of confusion, this supernatural strength is especially necessary, for no one can maintain the faith without struggle.
114. I profess that penance remits sins committed after baptism through the penitent's acts of contrition, confession, and satisfaction. I firmly reject any pastoral approach that weakens the sense of sin, minimizes the necessity of sacramental confession, or reduces satisfaction to a mere act of reparation toward oneself or others, without reference to the offense committed against God.
115. I profess that extreme unction relieves and strengthens the sick, remits sins if necessary, powerfully helps to erase the punishment due to sin, and prepares the Christian soul to appear before God. 
116. I affirm that marriage is the stable and indissoluble union of a man and a woman, raised by Christ to the dignity of a sacrament among the baptized. The purpose of this union, established by God, the orderer of nature, is twofold: the procreation and education of children, on the one hand, which constitutes the primary and principal end of marriage; and the mutual support of the spouses and the remedy for concupiscence, on the other hand, which are its secondary ends—true and essential ends, but naturally subordinate to the first.
117. I therefore reject any doctrine which considers unions contrary to marriage as real, albeit imperfect, participations in the latter; or which, by wanting to define marriage solely on the basis of the love of the spouses, destroys the hierarchy of the ends of marriage, at the risk of legitimizing divorce, the refusal to have children, and thus contraception, which is contrary to natural law.
118. I confess that the sacrament of Holy Orders imprints upon the one who receives it the priestly character that configures him to Christ the Priest, and that no woman can receive it, in any degree whatsoever. Through this sacrament, the priest receives the power to offer the saving sacrifice for the living and the dead, to forgive sins, and to sanctify the faithful. I therefore reject any confusion between the priesthood, in the true and proper sense of the ministers of Christ, and the common priesthood, improperly called the priesthood of the faithful: the faithful offer spiritually with the priest and through the priest; but only the duly ordained priest realizes and sacramentally offers the sacrifice in the person of Christ.

XIV. The Holy Sacrifice of the Mass, the Holy Eucharist, and the Catholic Liturgy

119. I profess that the Mass is truly, in the proper sense of the word, a sacrifice. It is not merely a memorial of the Last Supper or the Passion; celebrated by a duly ordained priest, it sacramentally represents the unique sacrifice of Calvary, and renews it in an unbloody manner, without multiplying it. The Victim is the same, the principal Priest is the same; only the manner of offering differs.
120. In the Mass, and through the action of his minister, Our Lord Jesus Christ offers himself to his Father as a sacrifice of adoration, thanksgiving, propitiation, and intercession. By uniting herself to this action of Christ, which is identical to that of the celebrating priest, the Church renders to God the perfect worship due to him and applies to the souls of the living and the dead the merits of the sacrifice of the Cross.
121. I believe that, through the words of consecration validly pronounced by a priest, the bread and wine are changed in their entirety into the Body and Blood of Christ, although their sensible characteristics remain. This wondrous change is aptly called transubstantiation.
122. I believe that the Most Holy Eucharist is at the center of the life of the Church, and that it truly, really, and substantially contains the Body, Blood, Soul, and Divinity of Our Lord Jesus Christ. I adore the Most Blessed Sacrament of the altar and reject any doctrine or practice that weakens faith in the Real Presence, diminishes the reverence due to the Eucharist, trivializes Communion, or alters the sacred character of the sanctuary.
123. Because it is the privileged expression of faith, the liturgy is also the ongoing school where the Christian soul is formed. Through its orientation, its silence, its gestures, its canon, its sacred language, its spirit of adoration, and its theocentric structure, the liturgy nourishes faith and exerts a profound influence on souls. Through it, people learn to think according to God, to judge according to eternity, to love what is holy, to despise what is fleeting, and to order their entire lives to the sacrifice of Christ. It also shapes morals, inspires the arts, institutions, festivals, and customs of the Christian people. This is why, when divine worship becomes prosaic, hollow, ambiguous, profane, or anthropocentric, it weakens the very understanding of faith. 
124. I profess that the traditional Roman Mass, celebrated according to the rite in use before the reform of the Novus Ordo Missae , expresses with incomparable clarity the Catholic doctrine of sacrifice, the priesthood, and the Real Presence. But I note with sorrow that contemporary liturgical reforms have departed considerably from the traditional liturgy, both in general and in detail: in so doing, they have obscured the sacrificial and propitiatory character of the Mass, fostered a democratic conception of worship, brought Catholic liturgical expression closer to Protestant conceptions, and thus contributed significantly to the loss of the sense of the sacred, the corruption of the Christian spirit, the decline in vocations, and the general weakening of the faith.
125. I therefore reject any reform or liturgical practice which, through omission, doctrinal ambiguity, or practical bias, promotes heresy, weakens the faith, departs from the Catholic doctrine of the Mass as formulated at the Council of Trent, or diverts the faithful from the worship due to God. The Church's public worship must express the Catholic faith unequivocally.
126. I am certain, finally, that the Catholic restoration of nations necessarily involves the restoration of divine worship, through the traditional liturgy of all time. Where the Mass is celebrated as the true sacrifice of Christ, faith, piety, the life of grace, Christian families, vocations, and the desire for eternal blessings are reborn.

XV. The Christian life, holiness and the perfection of charity

127. I believe that man's supreme vocation is holiness. Created by God, redeemed by Christ, and sanctified by the action of the Holy Spirit, man is called to participate in the very life of God through increasing conformity to his will, in order to attain perfect and definitive union with him in glory.
128. I believe that sanctifying grace makes man an adopted child of the Father, a member of Jesus Christ, a temple of the Holy Spirit, and an heir of eternal life. It renders the soul pleasing to God, imparts to it a created participation in the divine nature, enables it to perform supernatural acts, and orders it to the beatific vision. The theological virtues of faith, hope, and charity unite the soul directly to God; the infused moral virtues order its conduct according to divine law; the gifts of the Holy Spirit enable it to receive His inspirations with obedience, giving the virtues their ultimate perfection.
129. I believe that the Christian life involves, to a very significant and undeniable extent, a spiritual battle. Since the original fall, humanity remains exposed to the temptations of the world, the flesh, and the devil. Grace does not eliminate this battle; it gives us the strength necessary to wage it victoriously.
130. I believe that the path to holiness lies in imitating Jesus Christ, obeying his commandments, prayer, the sacraments, penance, self-denial, fidelity to one's duties in life, and love for the Cross. The disciple is not above the Master: if he wishes to enter into glory, he must follow in the footsteps of the crucified Christ.
131. I therefore reject the false Christianity without the Cross, which promises earthly peace without conversion, mercy without penance, brotherhood without dependence on God's fatherhood, and holiness without heroism. The Church has never canonized mediocrity, worldly conformity, or mere natural goodwill; she has offered her faithful the example of saints whose faith was unwavering, whose charity heroic, and whose lives conformed to that of Christ.
132. I therefore reject any reduction of the Christian life to mere philanthropy, social sensitivity, or earthly engagement. Christian charity is not measured primarily by shared emotion or visible usefulness, but by the supernatural love of God above all else and of one's neighbor for God. Corporal mercy itself loses its true meaning and authentic value when it is no longer ordered toward spiritual mercy and eternal salvation.
133. I profess that holiness is the most beautiful fruit of the Church. Martyrs, confessors, virgins, monks, missionaries, doctors, pastors and all holy faithful souls bear witness to the power of truth, the fruitfulness of grace, and the victory of Christ over sin.

XVI. The Last Things and Christian Hope

134. I believe that this life is a time of preparation for eternity, and therefore a time of trial. Man does not have his final home here on earth: he is created for a supernatural destiny that infinitely transcends the fleeting possessions of this world. I believe in life after death, which one enters through the separation of the soul and the body.
135. I believe that at the end of his earthly life, each person will first appear before the tribunal of Christ for particular judgment and will receive, according to his thoughts, words, actions and omissions, the sentence of his eternal destiny; I also believe that at the end of time, Our Lord Jesus Christ will return in his glory to preside over the general judgment.
136. I maintain with love and trembling that in the works of God, both mercy and justice shine forth. Human sin has tarnished the glory of the Creator; humanity has become indebted to God, and divine justice demands reparation. But, in His greatest mercy, God has given us a Redeemer who, as Head of humanity, has Himself offered, for the sins of the whole world, a satisfaction that calls for our own cooperation.
137. I trust in God's infinite mercy: there is no sin that he cannot forgive nor any misery that he does not want to relieve; but I firmly condemn this unjust mercy preached by the new humanism, that of a god who does not punish sin, does not condemn anyone and does not demand any conversion, justifying sin rather than the sinner.
138. I profess that souls who die in a state of mortal sin are condemned to the dreadful abyss of hell, the eternal punishment of God's deprivation and the eternal punishment of fire. I reject any doctrine that denies the eternity of hell, diminishes the reality of eternal punishment, or suggests that all people will ultimately be saved, hell remaining empty.
139. I believe that souls who die in a state of grace, but are still liable for temporal punishment, are purified in purgatory. I therefore profess the necessity of praying for the deceased, of applying the Church's intercessions to them, and I reject the lies that promise everyone immediate entry into the Father's house, thus extinguishing the pious custom of the Church of constantly praying for the dead.
140. I particularly reject the false pastoral language which, for fear of troubling consciences, remains silent about judgment, hell, and the necessity of penance. There is no charity in hiding from humanity the eternal peril into which sin plunges them. Preaching about the Last Things belongs to the mercy of the Church, because it awakens souls and turns them toward salvation.
141. Finally, I affirm that souls who die in the friendship of God, perfectly purified, enter immediately into eternal life and enjoy the beatific vision. They contemplate God face to face, as he is, and possess in him their eternal rest. The Christian life is ordered toward this beatitude; any pastoral approach that reduces human happiness to earthly well-being, social peace, or merely psychological fulfillment betrays the supernatural end of the Gospel.
142. Christian hope, therefore, is neither earthly optimism nor uncertainty tinged with fear. It is a confident expectation of the eternal Kingdom, founded on God's promises and nourished by grace. It enables Christians to work here below without forgetting that their true homeland is in Heaven, and to combat the errors of the times without losing their peace of mind.

XVII. The modern crisis and the duty to confess the faith

143. I believe that the Church, aided by Divine Providence, remains steadfast until the end of time. Christ's promise cannot fail: the gates of hell will never prevail against it.
144. However, I believe that the history of the Church has known periods of trial, where the profession of the true faith is seriously diminished, where errors spread, where discipline weakens, and where many souls are led astray.
145. I recognize in particular that modern errors represent a formidable threat to the whole Catholic order, and that their penetration into the life of the Church, by virtue of the Second Vatican Council and the post-conciliar reforms, has provoked a crisis of exceptional gravity: agnosticism attacks the knowledge of God; naturalism attacks the necessity of grace; subjectivism attacks the supernatural motive of faith; relativism attacks the immutability of dogma; situational morality attacks divine law; liberalism attacks the social kingship of Christ; false ecumenism attacks the unity of the Church; collegiality and synodality attack the divine constitution of the Church in its hierarchy; liturgical anthropocentrism attacks the holy sacrifice of the Mass.
146. The current crisis cannot therefore be reduced to a simple conflict of sensibilities, liturgical preferences or pastoral options. It touches on the very foundations of faith and morals, of the priesthood and worship, of the Church and the kingship of Christ. 
147. These errors do not remain abstract; they have produced visible fruits: weakening of doctrinal preaching, fading of the missionary spirit, trivialization of sin, crisis of the family, ruin of the liturgy, loss of the sense of God, scarcity of vocations, silent apostasy of Christian nations and profound confusion of the faithful.
148. This is why it is no longer enough today to affirm Catholic truths in general terms without simultaneously denouncing the errors that attempt to corrupt them. Charity toward souls demands the clarity of total truth, without any ambiguity.
149. This crisis can only be overcome by the restoration of all things in Jesus Christ, by returning to faith, to the life of grace, to divine worship and to the pursuit of holiness.
150. In these painful circumstances, without judging anyone or usurping the authority of the Church, I cannot fail to confess the faith whose profession is being diminished, to recall the Tradition that is being banished, to defend morality, to preserve the liturgy, and to proclaim the rights of Christ.

Conclusion

151. Faithful to eternal Rome, which guards the deposit handed down by the Apostles, I want to preserve this heritage in its entirety, without diminution, without alteration, and without fear, not as a particular opinion in the Church of today, but as the faith received from the one, holy, catholic, apostolic, and Roman Church.
152. For this faith does not belong to me: I received it to remain faithful to it, to live by it, to transmit it and, if God asks it, to suffer for it, in the confident expectation of the triumph of truth and grace, for the salvation of souls and the glory of the Most Holy Trinity.
153. I ask God to keep me steadfast in this confession until the last moment of my life. I entrust this profession of faith to the intercession of the Blessed Virgin Mary, the holy Apostles, the martyrs, the confessors, and all the saints who have gone before us in fidelity to Christ.
154. And in the hope of the resurrection and of the life of the world to come, I commend my soul, the Church and all things into the hands of God, Father, Son and Holy Spirit, to whom belong the honor, the glory and the power forever and ever.

So be it.

Given at Menzingen, on June 24, 2026, Nativity of Saint John the Baptist