The Catholic News Agency portal (December 12, 2025) reports on global events affecting Catholics, including persecution of Syrian Christians, Haitian political instability, Asian bishops’ discussions on artificial intelligence, Philippine human rights concerns, Australian parish consolidation, Indian tribal religious conflicts, and Kenyan literacy initiatives. The article adopts a journalistic tone that reduces supernatural realities to sociopolitical narratives.
The Naturalization of Persecution and Supernatural Oblivion
The report on Syrian Christians frames their suffering solely through temporal consequences of political change, ignoring the theology of martyrdom (martyrium as supreme witness to Christ’s Kingship) articulated in Pius XI’s Quas Primas. By describing “freedom of worship” as protected while omitting the absolute necessity of public societal submission to Christ the King, the analysis betrays a secularized worldview. The article states:
“Christians continue to face insecurity marked by killings, kidnappings, and vandalism”
yet fails to identify these atrocities as spiritual warfare against the Mystical Body of Christ. This omission echoes the modernist error condemned in Pius IX’s Syllabus of Errors (Proposition 40), which rejects the claim that “the teaching of the Catholic Church is hostile to the well-being and interests of society.” True Catholic journalism would frame persecution through the lens of Ecclesia Militans and the eternal merits gained through suffering united to Calvary.
Episcopal Abdication of Divine Mandate
Haitian “Bishop” Dumas’ call for “new moral leadership” invokes purely natural solutions to Haiti’s crisis. This approach directly contradicts Pius XI’s teaching that “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” (Quas Primas, §19). The article’s silence on Haiti’s need for public consecration to the Sacred Heart and collective repentance reveals a post-conciliar obsession with horizontal solutions to spiritual problems.
The Asian bishops’ discussion of artificial intelligence compounds this error. Cardinal Chow’s declaration that “AI is not from the devil” dangerously ignores the diabolical disorientation warned by Sister Lucia of Fatima (though her testimony is unreliable per the False Fatima Apparitions file). More gravely, his statement that “AI comes from God” constitutes theological presumption, reducing divine providence to technological determinism. The 1907 decree Lamentabili Sane condemned similar naturalism: “Revelation was merely man’s self-awareness of his relationship to God” (Proposition 20). Nowhere do these prelates mention the demonic potential of transhumanism or the necessity of sacramentals against technological ensoulment.
Subversion of Catholic Social Doctrine
In the Philippines, “Bishop” Alminaza reduces the Church’s mission to human rights advocacy, proclaiming:
“Human rights violations and shrinking civic space… are converging into one moral emergency.”
This inverted hierarchy of values directly opposes Pius IX’s condemnation of those who “place the Church’s doctrine on the same level as false religions” (Syllabus, Proposition 18). By prioritizing “defending life, dissent, environmental stewardship, and democratic participation” above conversion of souls and defense of dogma, this prelate embodies the modernist heresy that “the Church is incapable of effectively defending evangelical ethics” (Lamentabili Sane, Proposition 63).
Similarly problematic is Australian “Bishop” Long’s celebration of a new parish situated “in the center of civic life” as a “providential opportunity for evangelization.” This geographical reductionism ignores St. Pius X’s warning against “Americanism” – the heresy that adapts ecclesiastical methods to secular norms (Testem Benevolentiae, 1899). True Catholic evangelization requires conquest of public space for Christ the King, not assimilation into commercial districts.
Ecumenical Compromise and Tribal Syncretism
The Indian tribal controversy exposes how post-conciliar ecumenism corrupts missionary zeal. The United Christian Forum’s alliance with non-Christian tribal groups against government policy violates Pius XI’s prohibition against “false irenicism” (Mortalium Animos, §10). By framing the conflict through ethnic rather than theological terms – “genuine tribal people, including those who are Christians” – these leaders deny the universal call to abandon pagan practices for full communion with Rome.
Even the Kenyan literacy initiative, while commendable in intent, risks reducing evangelization to secular pedagogy. Sister Nafula’s goal that “the pages of the book come alive” distracts from the Church’s primary mission: making Christ’s living Word present through sacraments and doctrine. The Pauline Sisters’ omission of catechetical formation in their literary event exemplifies how post-conciliar communities substitute natural virtues for supernatural faith.
The Silent Apostasy of Omission
Throughout this reportage, the gravest error is not commission but omission. Nowhere is mentioned:
- The necessity of consecrating nations to Christ the King
- The propitiatory power of the Traditional Latin Mass for societal conversion
- The demonic roots of revolutionary violence
- The duty to convert non-Catholics
This silence manifests the conciliar church’s fundamental betrayal – treating Catholicism as one social actor among many rather than the sole ark of salvation. As the False Fatima Apparitions file notes: Modernist apostasy “ignores the warnings of St. Pius X against ‘enemies within.'” Until these pseudo-shepherds demand public submission to Christ’s social reign, their humanitarian efforts will only accelerate the Church’s crucifixion by secular powers.
Source:
Syrian Christians face ‘insecurity’ 1 year after political change (catholicnewsagency.com)
Date: 12.12.2025