Apostolic Journey to Kuwait: Ecumenical Compromise and the Eclipse of Catholic Mission
The Vatican News portal (15 January 2026) reports on the visit of Mr. Pietro Parolin to Kuwait, detailing his meetings with clergy and laity of the Apostolic Vicariate of Northern Arabia. The article emphasizes his message of “witnessing hope” through interreligious dialogue, describing the Holy Family Co-Cathedral as a center for “ecumenical and interreligious dialogue” while omitting any reference to the conversion of non-Catholics or the social kingship of Christ. Such omissions reveal the theological bankruptcy of the conciliar sect’s approach to the apostolate.
The Naturalistic Substitution of Supernatural Mission
Parolin’s insistence that clergy become “prophets of peace and unity” in a region of “cultural and religious plurality” constitutes a betrayal of the munus docendi (teaching office) inherent to the priesthood. The Church’s mission is not to facilitate dialogue but to preach repentance and conversion to all nations (Mark 16:15-16). The First Vatican Council infallibly taught that “the Church by herself, by her own energy and under the protection of the Holy Ghost, is ever active and perseveringly carries on the work committed to her by Christ” (Pastor Aeternus, Ch. 4). Nowhere does Parolin mention the necessity of professing the Catholic Faith for salvation, thereby tacitly endorsing the heresy of religious indifferentism condemned by Pope Pius IX: “It is possible to obtain eternal salvation in every religion” (Syllabus of Errors, §16).
The description of the Co-Cathedral as an “authentic meeting place of ecumenical and interreligious dialogue” directly contradicts Pope Pius XI’s condemnation of such gatherings: “This apostolic see can by no means take part in [ecumenical] assemblies, nor is it in any way lawful for Catholics to give such enterprises their encouragement or support” (Mortalium Animos, §2). The conciliar sect’s obsession with “mutual welcome and respect” replaces the mandate to baptize with a false gospel of coexistence, reducing the Church to a humanitarian NGO.
Evisceration of Priestly Identity
Parolin’s counsel to priests—”The Lord does not look for perfect priests, but for humble hearts”—twists humility into excuse-making for mediocrity. Contrast this with the Catechism of the Council of Trent: “The priest is bound to lead a life holier than that of the people and to excel them in every virtue.” By urging priests to be “joyful because we know we are chosen and loved by the Lord,” Parolin dismisses the gravitas of their office. St. Alphonsus Liguori warns: “Woe to the priest who conducts himself in the sanctuary as if he were in a marketplace!” This emotionalism mirrors the Protestant emphasis on subjective assurance over objective sanctity.
The call for religious to live the Gospel through “Ask, Seek, and Knock” obscures the vows that define consecrated life. Traditional religious rules—like the Carmelite Constitution requiring “perfect chastity, poverty, and obedience”—demand concrete renunciation, not vague spiritual seeking. Parolin’s language reflects the modernist reduction of religion to personal experience condemned in Pascendi Dominici Gregis: “Religious sentiment is the germ of all religion” (§6).
The Basilica Designation: Liturgical Theft
Elevating the Church of Our Lady of Arabia to a Minor Basilica under the pretext of recognizing “deep devotion” to Mary masks the conciliar sect’s exploitation of Marian piety to advance ecumenism. True Marian devotion, as taught by Pope Pius XII, “excludes any error by which the dignity and efficacy of the one Mediator, Christ, is diminished” (Ad Caeli Reginam, §39). By contrast, this basilica is praised as a “place of peace and harmony” for interfaith dialogue—a desecration of its purpose as a domus Dei (house of God) where the Sacrifice of Calvary is offered.
The article’s silence on the Mass celebrated by Parolin speaks volumes. Was it the Traditional Latin Mass, or the invalid Novus Ordo rite crafted by Annibale Bugnini? Given the absence of references to propitiatory sacrifice or adoration, we can assume the latter—a “table of assembly” devoid of Catholic substance.
Omission as Apostasy
Nowhere does the article mention the Social Kingship of Christ, the duty of states to submit to the Church, or the eternal consequences of rejecting the Faith. This mirrors the conciliar sect’s systematic excision of Quas Primas, where Pope Pius XI declared: “Nations will be reminded by the annual celebration of this feast that not only private individuals but also rulers and princes are bound to give public honor and obedience to Christ.” Instead, Parolin peddles a false peace divorced from the Pax Christi that demands conversion.
The upcoming ecumenical meeting during the Week of Prayer for Christian Unity continues the blasphemous project of Vatican II’s Unitatis Redintegratio, which treats heretical sects as “separated brethren” rather than souls in peril. As Pope Leo XIII decreed: “The Church alone is the depositary of the truth and the ark of salvation” (Satis Cognitum, §3).
In conclusion, Parolin’s visit epitomizes the conciliar sect’s betrayal of Catholic mission—replacing the imperative to convert with a demonic “dialogue” that leads souls to perdition.
Source:
Cardinal Parolin in Kuwait: May clergy and faithful be witnesses of hope (vaticannews.va)
Date: 15.01.2026