Apostate Letter Undermines Priesthood with Synodal Heresies
The VaticanNews portal (December 22, 2025) promotes antipope Leo XIV's apostolic letter *Una fedeltà che genera future*, commemorating the 60th anniversary of Vatican II's decrees *Optatam totius* and *Presbyterorum ordinis*. The text advocates “collegiality,” “synodality,” and “missionary spirit” while addressing clerical abuse and priestly abandonment through modernist “ongoing formation.” It demands economic equality among priests, promotes permanent diaconate families, and reduces sacerdotal ministry to “humble service” alongside laity.
Vatican II as Theological Sabotage
The article's celebration of the conciliar decrees constitutes blasphemous adherence to a council that dogmatically condemned itself. Pius VI in *Auctorem fidei* (1794) anathematized the notion that ecclesial structures could evolve beyond their divine constitution, stating: *”The Church… has received this constitution from divine law, from which it cannot deviate.”* By contrast, *Presbyterorum ordinis* reduces priests to “co-workers of the episcopal order” (n.7), dissolving the hierarchical distinction between bishops and priests established by the Council of Trent (Sess. XXIII, Cap. IV). The antipope's call to “keep this memory [of Vatican II] alive” confirms the conciliar sect's foundational heresy: Ecclesia semper reformanda (the Church always reforming), condemned by Pius XII as *”a pernicious error that opens the way to the destruction of dogma”* (Address to Seminarians, June 24, 1939).
Naturalism Masquerading as Formation
Leo XIV's solution to clerical abuse – “comprehensive formation that ensures personal growth and maturity” – reduces priestly sanctity to therapeutic humanism. The text admits:
“only priests and consecrated persons who are humanly mature and spiritually solid… can take on the commitment of celibacy.”
This inverts Catholic causality. Pius XI's *Ad Catholici Sacerdotii* (1935) teaches: “Grace it is which confers sovereignty over the Body and Blood of Christ… What a dignity, venerable brethren, is the dignity of priests!” (n.23). When the conciliar sect treats celibacy as a psychological achievement rather than a supernatural charism, it denies the sacramental character of Holy Orders. Similarly, blaming priestly abandonment on insufficient “formation” ignores the Council of Trent's decree that *”the sacraments confer grace ex opere operato”* (Sess. VII, Can. 8) – meaning apostates lose grace through personal sin, not defective seminary programs.
Demonic Subversion of Sacramental Hierarchy
The letter's demand for “collegial leadership” between priests, deacons, and laity constitutes formal heresy against the divine constitution of the Church. Leo XIV states:
“the ministry of the priest must move beyond the model of exclusive leadership… toward an increasingly collegial leadership.”
This erases the priest's identity as *alter Christus*, violating Pius X's condemnation in *Lamentabili*: *”The organic constitution of the Church is not immutable”* (Prop. 53). The 1917 Code of Canon Law (Can. 118) reserves all jurisdictional power to clerics, while Pius XII's *Mediator Dei* (1947) forbids laity from exercising liturgical functions proper to priests. By equating “the ministry of the permanent deacon” with sacerdotal ordination, the antipope commits sacrilege against the sacrament of Holy Orders. St. Thomas Aquinas clarifies: *”The diaconate does not partake of the priesthood, but prepares to it as the door-keeper to the sanctuary”* (ST Suppl., Q37, A3).
Omissions That Condemn
The text's silence manifests doctrinal apostasy:
1. No mention of the Holy Sacrifice of the Mass – the priest's primary duty according to Trent (Sess. XXII, Cap. II). Instead, priests are reduced to social workers engaged in “humble and concrete service.”
2. No reference to sanctifying grace or final judgment – contradicting Pius XI's *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”* (n.19).
3. No distinction between valid and invalid sacraments – a fatal omission when conciliar “eucharists” simulate Catholic rites while denying transubstantiation (Paul VI's *Missale Romanum*, 1969).
Economic Communism and Diabolical Disorientation
The call for “economic equalisation between those who serve poor parishes and those… in wealthy communities” echoes Marxist materialism condemned by Leo XIII in *Rerum Novarum* (1891): *”To each must be given his own”* (n.35). Worse, the letter promotes permanent deacons living *”in communion with one's family,”* normalizing clerical marriage rejected by the Council of Elvira (306 AD, Can. 33). This fulfills Pius X's warning in *Pascendi* that modernists seek *”to diminish and weaken the authority of ecclesiastical superiors”* (n.39) by destroying sacerdotal celibacy.
The antipope's final exhortation to avoid “efficiency for its own sake” and “quietism” reveals the conciliar sect's spiritual bankruptcy. True priests need no management strategies, for as St. John Vianney taught: *”The priest is not a priest for himself; he does not give himself absolution; he administers the sacraments not for himself… After God, the priest is everything!”* Yet Leo XIV reduces their mission to filling humanity's “great hunger for authentic relationships” – a Freudian inversion of Christ's command: *”Feed my sheep”* (John 21:17).
Source:
Pope calls for more collegiality in letter on priestly ministry (vaticannews.va)
Date: 22.12.2025