A question about the genetic fallacy

I'm agreeing with the 'Non-Sequitor' assessment.   Though I'll suggest some 'cloudy use of terminology', to which I am not competent enough to give a named fallacy.     Also, I can't deal with the 'group' characteristics and behaviors instead of an individual, but something raises a flag with the 'group' aspect. 

Back to virtuous and pious.   

We can say by a law I cannot recall, that the argument can be re-built as two arguments:

if A=Virtuous, then A='reliably truthful', and

if A=Pious, then A='reliably truthful'.   

Then, looking at the Marriam-Webster definitions, assuming they are agreeable, 'pious' has no association with truthfulness that I see, so this would support the non-Sequitor assessment. 

'Vrtue' is trickier....    and the outcome being agreement there is a clear link between virtue and truth telling.    Though I'm not explicitly seeing truthfulness in the definition of virtue,  I'm seeing virtue defined as having good morals.   So the argument sort of forces us to infer that truthfulness is a necessary condition for being characterized as 'good morally'.  So with the necessity of that inference, (virtuous= truthfulness)  I am going to say this is not a complete argument, therefore not valid or invalid.     What does one call something like that?   ;-)

I believe this could be appeal to false authority depending on the subject being discussed. If they're simply referring to things they said or done then it's not completely implausible to believe they're saying the truth if they're truly virtuous, however, if the subject requires hard evidence then it's not plausible to take their word for it because whether or not they believe they're saying the truth is irrelevant.

I think it qualifies as genetic fallacy because you don't evaluate the arguments on their merits but based on the origin of the argument. But because the specific criterion that influence you is the "being virtuous" it is a case of righteousness fallacy 
Example (copied from righteouseness fallacy)
Ricki: Do you think aborted fetuses have feelings?
Jenni: I follow the lead of my grandmother who is the most honorable and kind person I know. She says they do have feelings.
Note: It seems there are more subcategory of the genetic fallacy such as the argument from age which happens when the criterion instead of 'being virtuous" is "being old".

I think it's a non-sequitur. #2 is not a conclusion of #1

To make a valid conclusion, reword like this : 

1) Group A is very virtuous and pious.

2) Therefore, what Group A says is virtuous and pious.