The Therapeutic Gospel of “Forgiveness” vs. Catholic Justice

Vatican News presents the story of “Father” Pero Miličević—ordained in 2012 under the apostate post-conciliar sect—as a model of “forgiveness” after Muslim militants murdered 39 Croatians in Dlkani (1993), including his father. The narrative reduces the supernatural virtue of forgiveness to psychological self-help: “When I began hearing the confessions of the faithful, I understood that there can be no inner peace without forgiveness”. This echoes Bergoglio’s “God of surprises” heresy (Gaudete et Exsultate, 2018) rather than St. Augustine’s teaching that peace is the tranquility of order—a divine gift requiring justice (De Civitate Dei, XIX.13).

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Reduction of Forgiveness to Therapeutic Self-Care

The article frames forgiveness as self-administered therapy: Miličević claims he forgave because “there can be no inner peace without forgiveness.” This contradicts St. Thomas Aquinas, who teaches that forgiveness must be ordered toward the offender’s conversion and restoration to grace (Summa Theologiæ, II-II, q. 25, a. 6). The story omits any demand for the murderers’ repentance—a mortal sin against justice condemned in Quas Primas: “He is indeed the author of prosperity and true happiness for individual citizens as well as for the state” (Pius XI, 1925).

“Evil is overcome with good, not with revenge or weapons.”

This Bergoglian slogan denies the Church’s right to bellum iustum (just war) doctrine codified by St. Augustine and the Council of Trent. Pius IX’s Syllabus explicitly condemns the proposition that “the Church has not the power of using force” (Error 24). Worse, the article celebrates Miličević’s return to the “Museum” prison camp—a saccharine gesture ignoring Christ’s warning: “Do not give dogs what is holy” (Matthew 7:6).

The Silence on Divine Justice and Reparation

Nowhere does the narrative mention the martyrdom of Miličević’s family as a demand for justice before God. The Catholic Encyclopedia (1913) defines martyrdom as “the endurance of death for the faith”—a glory requiring public veneration. Instead, the murdered Catholics are reduced to props for interfaith sentimentality. St. Pius X’s Lamentabili Sane condemns this modernist reduction: “Faith, as assent of the mind, is ultimately based on a sum of probabilities” (Error 25).

The article’s repeated appeals to “peace” (Vatican News mentions “peace” seven times) lack any reference to Pius XI’s uncompromising standard: “No peace is possible unless the precepts of the Gospel are observed” (Ubi Arcano, 1922). True peace requires Bosnia’s conversion to Catholicism—not the false irenicism implied when Miličević declares “goodness is disarming” while Muslim persecutors remain unrepentant.

Ecumenical Betrayal Disguised as Piety

Miličević’s claim that his family survived through reciting the Rosary is weaponized to promote indifferentism. The article never states that his Muslim persecutors need conversion to avoid eternal damnation—a rejection of Extra Ecclesiam Nulla Salus. Pius IX’s Syllabus condemns the error that “Protestantism is nothing more than another form of the same true Christian religion” (Error 18), yet here Islam—a demonstrably false religion—is treated as morally equivalent.

The “priest’s” tearful return to Jablanica prison mirrors the conciliar sect’s “purification of memory” heresy—a pseudo-penitent self-flagellation that ignores Islam’s intrinsic violence against Christians. As St. Pius X warned: “Modernists substitute for faith a sentiment rooted in blind subconscience” (Pascendi, 33).

The Sacrilegious Abuse of Confession

Most gravely, Miličević claims his “understanding” of forgiveness came through “hearing confessions.” But sacramental confession requires the priest to act in persona Christi, demanding contrition and purpose of amendment. The article implies confession is therapeutic—a modernist distortion condemned in Lamentabili Sane: “The sacraments merely serve to remind man of the presence of the ever-benevolent Creator” (Error 41).

Nowhere does Miličević urge his murderers to seek confession—a damning omission revealing the conciliar sect’s abandonment of missionary zeal. As St. Robert Bellarmine declared: “It is unlawful to keep silence about the truth which ought to be made known” (De Controversiis, Vol. II).

Conclusion: Naturalism Masquerading as Mercy

This narrative exemplifies the neo-church’s falsification of Catholicism. True forgiveness—exemplified by St. Stephen praying for his murderers while demanding their conversion (Acts 7:60)—is replaced with a self-help program divorced from justice. The conciliar sect’s “goodness is disarming” motto invites further persecution while mocking Croat martyrs who died singing Vexilla Regis. Until Bosnia’s Muslims renounce Islam’s errors and embrace the Kingship of Christ, no peace—only satanic deception—can prevail.

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Source:
Bosnian Muslims murdered his family, but later as a priest he forgave them   (catholicnewsagency.com)
Date: 31.12.2025