The Conciliar Sect’s Pantheistic Worship of Creation

Portal VaticanNews reports on the upcoming COP30 climate conference in Belém, Brazil, framing the Amazon rainforest as the “green lung of the Earth” nearing a “point of no return” due to deforestation and climate change. The article cites researcher Jhan-Carlo Espinoza warning that 17-20% of Amazon forests have been cleared, with another 17% degraded, potentially triggering irreversible ecological collapse. It promotes indigenous land stewardship as essential for maintaining “climatic balance” and demands direct climate financing for tribal groups. This naturalistic narrative omits all reference to Christus Rex while elevating creation above the Creator.

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Naturalism Masquerading as Environmental Concern

The article’s central premise — that the Amazon’s survival depends on human environmental management — constitutes blasphemous usurpation of divine providence. Pius XI’s Quas Primas (1925) establishes that Christ’s kingship extends to all creation: “The empire of our Redeemer embraces all men. His empire includes not only Catholic nations, not only baptized persons…but also all those who are outside the Christian faith; so that truly the whole of mankind is subject to the power of Jesus Christ” (§18). By contrast, this climate alarmism reduces cosmology to material processes, denying Dominus noster Jesus Christus as the Pantocrator who sustains all things (Col 1:17).

The “tipping point” hysteria exemplifies modernist heresy condemned in Pius IX’s Syllabus of Errors: “Divine revelation is imperfect, and therefore subject to a continual and indefinite progress, corresponding with the advancement of human reason” (Error 5). The article’s claim that “half of the rainfall…is returned to the atmosphere by trees through evapotranspiration” attributes life-giving power to vegetation rather than to God who “gives rain from heaven and fruitful seasons” (Acts 14:17).

Pagan Revival Under Conciliar Auspices

When the article demands “protection of Indigenous territories and their inhabitants” as crucial for environmental balance, it promotes primitive nature worship condemned by Catholic tradition. The 1864 Syllabus anathematizes those who hold that “the Church ought to be separated from the State, and the State from the Church” (Error 55) — precisely achieved when tribal animism replaces Christ’s social reign.

The impending COP30 in Belém (named for Bethlehem) compounds sacrilege by staging a pseudo-apocalyptic environmental synod where “indigenous leaders from nine Amazonian countries are demanding direct access to climate financing.” This fulfills Pius X’s warning in Lamentabili Sane (1907) against those who “place the chief cause of divine revelations in human consciousness” (§22). The true Bethlehem’s King is displaced by gold and soy traders — modern Magi bearing ecological incense to the earth-goddess Pachamama.

Omission as Apostasy

Francis’s quoted “dream of an Amazon region that jealously preserves…natural beauty” reveals the conciliar sect’s systematic silence about supernatural ends. Nowhere does the article mention:

The Amazon’s purpose as creation: to manifest divine glory and lead souls to salvation through natural law (Rom 1:20)

The sacramental economy whereby missionaries like St. José de Anchieta (†1597) baptized tribes, replacing human sacrifice with the Holy Sacrifice of the Mass

The Four Last Things — particularly Judgment, where ecological destroyers will answer for sins against justice, not Gaia

This silence constitutes formal heresy against Vatican I’s Dei Filius: “God, the source and end of all things, can be known with certainty from the consideration of created things, by the natural power of human reason.” When researchers like Espinoza reduce Amazonian rivers to hydrological cycles rather than signs of baptismal grace, they enact the modernist error condemned in Lamentabili: “Revelation was merely man’s self-awareness of his relationship to God” (Error 20).

From Social Kingship to Climate Servitude

The article’s proposed solutions — “zero deforestation policies,” halting dam construction, indigenous land rights — constitute revolutionary collectivism antithetical to Catholic social order. Leo XIII’s Rerum Novarum (§22) establishes man’s dominium over creation through lawful private property, not tribal communes. By contrast, this climate agenda implements the socialist errors condemned in Pius IX’s Syllabus: “The Church has not the power of using force, nor has she any temporal power, direct or indirect” (Error 24).

When the Science Panel for the Amazon demands “national policies” to control resources, it advances the same statism denounced in Pius XI’s Quadragesimo Anno (§79): “No one can be at the same time a sincere Catholic and a true socialist.” The true solution remains what Pius XI proclaimed in Quas Primas: “When once men recognize, both in private and in public life, that Christ is King, society will at last receive the great blessings of real liberty, well-ordered discipline, peace and harmony” (§19).

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Source:
COP30 in Brazil: The Amazon nears the “point of no return”   (vaticannews.va)
Article date: 04.11.2025