Catholic News Agency reports that Caritas Lithuania has launched a multilingual pornography addiction program involving psychological counseling and collaboration between “priests” and mental health professionals. Simon Schwarz, an addiction counselor heading the initiative, describes a “marked surge” in cases, particularly among teenagers exposed early to digital pornography. The program charges clients for consultations while directing those unable to pay to Sexaholics Anonymous groups. “Fr.” Kęstutis Dvareckas is quoted emphasizing “sensitivity rather than moral assessments,” framing addiction through clinical rather than theological lenses. Social activist Kristina Rakutienė speaks of “healing possible by relying on God’s mercy,” though no mention is made of sacraments, mortal sin, or specific Catholic ascetical practices.
Naturalism Masquerading as Pastoral Care
The program’s foundation in “compulsive sexual behavior disorder” terminology constitutes a direct rejection of Catholic moral theology. Pius XII condemned such psychological reductionism in his 1952 address to neurologists: “The confessional knows nothing of ‘complexes’ or ‘neuroses’ – only sin and grace”. By medicalizing mortal sins that cry to Heaven for vengeance (Council of Trent, Session XIV), this initiative denies the actus humanus (deliberate act) essential to moral accountability. The article’s repeated references to “clients” rather than penitents, and “treatment” instead of conversion, expose its anthropological heresy – reducing man to a bundle of urges rather than imago Dei endowed with free will.
Sacramental Abandonment
Nowhere does the article mention Confession as the sine qua non for overcoming habitual sin, despite Trent’s anathema against those who claim “the sacraments are not necessary for salvation” (Session VII, Canon IV). The program substitutes psychiatric evaluation for examination of conscience, counseling for absolution, and support groups for penance. This echoes Modernism’s error condemned in Lamentabili Sane (1907): that sacraments “merely serve to remind man of the presence of the ever-benevolent Creator” (Proposition 41). When “Fr.” Dvareckas states that “effective support depends on close cooperation between priests and clinical professionals,” he inverts the Church’s teaching that gratia perficit naturam (grace perfects nature) – placing nature as judge over grace.
The Poison of False Mercy
The program’s emphasis on reducing “stigma” while avoiding judgment creates a spiritual death trap. St. Alphonsus Liguori warns in Theologia Moralis that failure to call sin by its name constitutes “complicity in the sinner’s self-destruction.” Contrast this with Pius XI’s encyclical Casti Connubii (1930), which identifies pornography’s use as “a grave sin imposing the obligation of restitution” upon spouses. The article’s vague references to “God’s mercy” without demanding firm purpose of amendment contradict the Council of Trent’s decree on justification, which requires “detestation of sins” for valid repentance (Session VI, Chapter XIV).
Conciliar Sect’s Systematic Demolition of Morality
This initiative’s methodology reveals the deeper apostasy of post-conciliar structures. By teaching addicts to view themselves as victims of “exposure” rather than perpetrators of sin, “Caritas” denies the lex naturalis written on every heart (Romans 2:15). The program’s multilingual availability (Lithuanian, English, German) serves the conciliar sect’s false ecumenism, implicitly suggesting spiritual maladies require no specifically Catholic remedies – contrary to Boniface VIII’s bull Unam Sanctam (1302). When Schwarz claims “we needed to professionalize our work,” he epitomizes the heresy condemned in Pius X’s Pascendi Dominici Gregis (1907): that “the Church must align itself with modern progress” (Proposition 80).
Omission of Eternity
The gravest silence concerns hell – never mentioned despite Christ’s explicit warning that “whoever looks at a woman with lust has already committed adultery with her in his heart” (Matthew 5:28). The program’s therapeutic model, focusing on psychological consequences rather than eternal ones, constitutes practical atheism. St. Augustine’s teaching in De Mendacio applies here: “To heal the body but kill the soul is not mercy, but cruelty.” When Rakutienė speaks of “healing possible by relying on God’s mercy,” she omits the necessary ex opere operato grace of sacraments – reducing Almighty God to a self-help tool.
True Catholics must recognize this initiative as abominatio desolationis (abomination of desolation) – a pseudo-compassionate structure leading souls to perdition through omission of essential truths. The only remedy for sexual sin remains what it always was: frequent confession, Eucharistic adoration, devotion to the Immaculate Heart, and mortification – all impossible to receive validly within the conciliar sect’s bastardized sacramental system. As Leo XIII declared in Testem Benevolentiae (1899), when the Church’s enemies cannot attack doctrine directly, they “pervert its meaning” through false pastoral applications. Lithuania’s souls deserve true shepherds, not therapists in clerical garb.
Source:
Caritas Lithuania launches program to help those struggling with pornography addiction (catholicnewsagency.com)
Date: 13.12.2025