Vatican Secretary of State Promotes Climate Idolatry Over Salvation of Souls
The Vatican News portal (November 7, 2025) reports on Secretary of State “Cardinal” Pietro Parolin‘s participation in the COP30 Climate Summit in Belém, Brazil. The article quotes him claiming climate change causes more displacement than wars, urging governments to fulfill “past climate commitments” and praising a children’s project teaching “a different way of relating to creation.” Parolin asserts the Church’s role is to provide “an ethical response” through education, while admitting it lacks technical expertise. The piece frames environmental activism as a tool to “relaunch multilateral cooperation,” with no mention of Christ, sin, or eternal salvation.
Naturalism Replaces Supernatural Faith in Neo-Church Agenda
The article exemplifies the conciliar sect’s complete inversion of priorities. While Our Lord commanded “Seek ye first the kingdom of God” (Matthew 6:33), Parolin substitutes this with earthly utilitarianism. His focus on carbon emissions and “resilience” echoes the condemned naturalism of Lamentabili Sane (1907), which warned against reducing religion to “explanation of natural facts” (Proposition 22). Pius IX’s Syllabus of Errors explicitly condemned the claim that “the Church ought to reconcile herself with progress” (Error 80) – precisely the COP30 agenda Parolin endorses.
“The fundamental contribution of the Holy See and of local Churches is to raise awareness and offer an ethical response to the problem of climate change.”
This statement reveals the bankruptcy of post-conciliar “ethics” divorced from grace. The true Church teaches ethics as recta ratio agibilium (right reason in action) ordered toward man’s ultimate end: the Beatific Vision. Parolin’s environmental morality lacks any reference to the Four Last Things (Death, Judgment, Heaven, Hell), reducing Christian duty to planetary housekeeping. Pius XI’s Quas Primas (1925) reminds us: “When once men recognize… the Kingship of Christ, it will be possible to enjoy… that peace which the King of Peace came to bring” – not through “biogas production” but through sacramental regeneration and public social kingship of Christ.
Erasure of Redemptive Suffering and the Primacy of Souls
Nowhere does Parolin mention the primacy of the salvation of souls, the Church’s true mission (Suprema Lex Salus Animarum). His lament that “Pacific island nations” face “possible disappearance” ignores St. Augustine’s teaching that civitates terrenae (earthly cities) perish, while the Civitas Dei (City of God) endures (De Civitate Dei, XV.1). The article’s statistic that “more displaced persons” flee climate than war demonstrates materialist myopia. Traditional Catholic doctrine prioritizes persecution propter iustitiam (for righteousness’ sake – Matthew 5:10) over mere physical displacement, as the martyrs teach.
The visit to “Fazenda da Esperança” typifies the neo-church’s horizontalism. Children learn “gardening” and “biogas production” rather than catechism or Eucharistic adoration. Compare this to St. Pius X’s decree Quam Singulari (1910), which lowered First Communion age precisely to nourish souls with the “Bread of Angels” – not environmental activism. Parolin’s celebration of children “collaborat[ing] in creating a more just, healthy world” excludes the sana doctrina (sound doctrine) of Trent and Vatican I, reducing Catholicism to NGO-style “positive influence” programs.
Multilateralism as Apostasy from Christ the King
Most grievous is Parolin’s assertion that climate change offers “a chance to relaunch multilateral cooperation.” This directly contradicts Pius XI’s condemnation of “that false conception of liberty which establishes the pluralism of worships” in Quas Primas. The Secretary of State embraces the UN’s apostate globalism, which Pius XII warned would become “a monstrous moral aberration” (Summi Pontificatus, 106). True Catholic social order requires nations to submit to Christ’s reign, not negotiate climate targets while denying the Social Kingship of Jesus Christ.
The article’s silence about the Most Holy Sacrifice of the Mass as the only remedy for cosmic disorder speaks volumes. While Parolin quotes St. Paul’s “time is short” (1 Corinthians 7:29), he omits the context: “For the fashion of this world passeth away” – a call to detachment from earthly concerns, not climate activism. The “ethical dimension” touted here stems from Modernist immanentism condemned in Pascendi Dominici Gregis (1907), which reduces religion to “human aspirations” rather than divine revelation.
Omission of the True Crisis: Apostasy and Loss of Faith
Notably absent is any acknowledgment that environmental disasters are permitted by God to chastise apostate nations. The Old Testament shows God withholding rain for Israel’s idolatry (1 Kings 17:1), while today’s climate panic coincides with global abortion laws, same-sex “marriage,” and desecration of churches. Quas Primas teaches: “When once men recognize… that Christ is King… society will at last receive the great blessings of real liberty” – yet Parolin offers technocratic solutions instead of public penance and reparation for sins.
The article’s closing appeal to “support us in bringing the Pope’s words into every home” confirms its anti-evangelical nature. True papal words – like Gregory XVI’s Mirari Vos condemning “indifferentism” or Pius IX’s Quanta Cura denouncing “naturalism” – remain buried, replaced by eco-utopian slogans. This COP30 coverage epitomizes the conciliar sect’s betrayal of its divine mandate, prioritizing carbon credits over catechism, multilateralism over monarchy of Christ, and Gaia over God.
Source:
Cardinal Parolin: Time is running out to act on climate (vaticannews.va)
Article date: 07.11.2025