Climate Justice as a Trojan Horse for Globalist Modernism
VaticanNews portal (November 13, 2025) reports on Madeleine Wörner of MISEREOR advocating for a “just transition” at COP30, framing climate action as inseparable from social justice. The article lauds collaboration between National Catholic Climate and Environmental Actors (NCCEAs) and the Holy See Delegation, emphasizing wealth redistribution, fossil fuel phaseouts, and embedding “human rights” into economic restructuring. Wörner declares Europe must “go first” in financing this global transformation, citing Colombia and Kenya as models. The meeting concludes with plans for NCCEA working groups, celebrated as “part of the hope.”
Naturalism Replaces Supernatural Order
The entire discourse reduces the Church’s mission to a purely naturalistic endeavor, ignoring the regnum Christi (kingdom of Christ) that demands the subordination of all temporal affairs to His sovereignty. Pius XI’s Quas Primas (1925) unequivocally teaches:
“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.”
Yet the article omits any reference to Christus Rex, sin, or eternal salvation. Instead, it idolizes “climate justice” as the supreme good—a heresy condemned by Pius IX’s Syllabus of Errors (1864): “The Church ought to be separated from the State, and the State from the Church” (Error #55). By conflating ecological policy with Catholic duty, the conciliar sect subordinates divine law to UN agendas.
The Masonic Roots of “Just Transition”
Wörner’s “just transition” framework originates not in Catholic social teaching but in Marxist and Masonic thought. The term’s lineage traces to 20th-century trade unions co-opted by socialist movements seeking to dismantle industrial economies. St. Pius X’s Lamentabili Sane (1907) anathematizes such naturalism:
“Revelation was merely man’s self-awareness of his relationship to God” (Condemned Proposition #20).
By prioritizing wealth redistribution (“finance,” “partnerships”) and global governance (“permanent global mechanism”), the NCCEAs advance the very collectivism condemned in Pius XI’s Divini Redemptoris (1937):
“Socialism is founded on… the envy of the poor for the rich… It strives for a leveling-down of all classes.”
Laudato Si’: A Vehicle for Modernist Apostasy
The article weaponizes Bergoglio’s Laudato Si’ to sanctify climate alarmism—a document steeped in the evolutionary pantheism St. Pius X denounced as Modernism’s hallmark. Contrast this with Leo XIII’s Rerum Novarum (1891), which defends private property and warns against state overreach. Wörner’s demand that Europe bankroll the Global South’s “transition” echoes the UN’s Agenda 2030, not Catholic charity. True Christian mercy, as defined by the Council of Trent, requires spiritual works—instructing the ignorant, admonishing sinners—not wealth transfers to pagan regimes.
Silence on the Primacy of Grace
Nowhere does the NCCEA meeting address the causa causans (first cause) of ecological crisis: human sin and rebellion against God. Pius XII’s Humani Generis (1950) teaches that creation’s disorder stems from Original Sin, yet the article reduces salvation to carbon budgets and “green jobs.” This omission exposes the conciliar sect’s apostasy: it preaches a gospel of material comfort while suppressing the need for penance, conversion, and Eucharistic reparation.
Conclusion: A Church in Service to Antichrist
The NCCEA-Holy See collaboration at COP30 epitomizes the abomination of desolation—the usurpation of Christ’s throne by globalist idols. As Pius XI warned:
“When God and Jesus Christ are excluded… the foundations of authority are destroyed” (Quas Primas).
True Catholics must reject this neo-pagan synod. Only by restoring the Social Kingship of Christ—through the Immaculate Heart of Mary—can creation be healed.
Source:
COP30: Climate justice means a just transition (vaticannews.va)
Date: 13.11.2025