VaticanNews portal reports on the appointment of Sithembele Anton Sipuka as “archbishop” of Cape Town by the antipope Leo XIV (9 January 2026). The article praises Sipuka’s involvement with the Symposium of Episcopal Conferences of Africa and Madagascar (SECAM) and his presidency of the Southern African Catholic Bishops’ Conference (SACBC), highlighting his focus on “synodality,” “dialogue,” and participation in South Africa’s National Dialogue Eminent Persons Group. His ecumenical activities as president of the South African Council of Churches and membership in the “Dicastery for Interreligious Dialogue” are presented as virtues. The article omits any reference to Catholic doctrine, evangelization, or the supernatural mission of the Church, framing his leadership solely through secular humanitarianism.
Naturalism Displacing the Supernatural Mission
The elevation of Sipuka epitomizes the conciliar sect’s complete inversion of ecclesiastical priorities. His record reveals not pastoral zeal but systematic adherence to the heresy of Americanism condemned by Leo XIII in Testem Benevolentiae (1899), which warned against adapting the Church to modern democratic ideals. The article applauds his focus on “justice, peace, dialogue, and ethical leadership” while remaining silent on his fidelity to Catholic dogma or efforts to combat heresy. This aligns with Pius IX’s condemnation in the Syllabus of Errors (1864): “The Church ought to be separated from the State, and the State from the Church” (Error 55). By accepting a governmental role in the National Dialogue Eminent Persons Group, Sipuka subordinates the Church’s divine mandate to secular political agendas.
His leadership of the South African Council of Churches—an ecumenical body—directly violates Pius XI’s Mortalium Animos (1928): “The union of Christians can only be promoted by promoting the return to the one true Church of Christ of those who are separated from it.” The article’s celebration of his “ecumenical sensitivity” confirms the conciliar sect’s apostasy, treating heresy and schism as legitimate paths to salvation.
Synodality as Cover for Doctrinal Dissolution
Sipuka’s emphasis on “walking together in discernment” through “culturally and religiously diverse contexts” masks a deeper betrayal. True Catholic governance, as defined by Pius VI against the Synod of Pistoia in Auctorem Fidei (1794), rejects “the false maxim of democracy which tends to overthrow ecclesiastical authority.” The “synodality” praised here is a modernist innovation that replaces hierarchical authority with collective opinion—a concept condemned by St. Pius X in Pascendi Dominici Gregis (1907) as part of the “evolution of dogma” heresy.
His role at St. John Vianney Seminary raises grave concerns. Seminaries under conciliar control have become laboratories for doctrinal corruption, as evidenced by Sipuka’s later involvement with SECAM—an organization promoting the “Africanization” of liturgy and moral theology contrary to the Council of Trent’s decrees. The article’s silence on his doctrinal orthodoxy speaks volumes.
False Peace Built on Apostasy
The article lauds Sipuka’s peace efforts in Mozambique, Eswatini, and Gaza, yet these initiatives conspicuously avoid the sine qua non of true peace: the Social Kingship of Christ. Pius XI’s Quas Primas (1925) teaches that nations rejecting Christ’s reign “will in vain seek lasting peace among themselves.” By reducing the Church’s mission to conflict mediation without demanding the conversion of non-Catholics, Sipuka practices the indifferentism condemned in Mortalium Animos: “A false opinion which considers all religions to be more or less good and praiseworthy.”
His membership in the “Dicastery for Interreligious Dialogue” institutionalizes this apostasy. As Pius IX declared in the Syllabus, error has no rights (Error 77). The Church’s true mission—to “teach all nations” (Matthew 28:19)—is supplanted by a diabolical mimicry of secular diplomacy.
Omission as Confession: The Unspoken Heresies
Nowhere does the article mention Sipuka’s adherence to Catholic teaching on marriage, abortion, or the exclusive salvific role of the Church—the very issues where conciliar “bishops” consistently capitulate to globalist agendas. His silence on these matters during his SACBC presidency suggests complicity with the culture of death. St. Pius X’s Lamentabili Sane (1907) condemns the modernist belief that “Revelation could not be something finished and completed” (Proposition 21), yet Sipuka’s entire career embodies this evolutionary heresy.
The absence of any reference to the Traditional Latin Mass or Eucharistic adoration in the article reflects the conciliar sect’s hatred for Catholic worship. True bishops, like St. Athanasius, defend orthodoxy even against imperial pressure—they do not seek governmental approval as Sipuka does through his political appointments.
The Masonic Imprint
Sipuka’s rise follows the pattern of paramasonic infiltration described in Leo XIII’s Humanum Genus (1884). His ecumenism, focus on “social justice,” and bureaucratic advancement mirror the Masonic strategy to “substitute for the worship of Christianity that of philanthropy.” The appointment by antipope Leo XIV—himself a product of the Bergoglian antipapacy—confirms that the conciliar sect exists to dismantle Catholicism from within.
True shepherds do not “dialogue” with error but condemn it, as St. Paul commanded: “A man that is a heretic, after the first and second admonition, avoid” (Titus 3:10). Until the conciliar sect repudiates Vatican II and returns to the Catholic Faith, all its appointments remain spiritually null—a grim parody of apostolic succession.
Source:
Bishop Sithembele Anton Sipuka appointed Archbishop of Cape Town (vaticannews.va)
Date: 09.01.2026