Vatican News (January 20, 2026) reports that the Episcopal Conference of Mali convened from January 19-22 to discuss financial sustainability, Catholic education restructuring, and bureaucratic appointments. Fr. Abel Kassongué, Secretary General of the conference, characterized Mali’s socio-political situation as “delicate” due to jihadist violence and economic collapse, framing the Church’s mission as promoting “social cohesion” and serving “the most vulnerable.” The assembly notably prioritized institutional management over spiritual remedies while appealing for “ecclesial solidarity” – a euphemism for fundraising from modernist structures.
Naturalization of the Church’s Mission
The article exposes the conciliar sect’s reduction of ecclesial duty to NGO-style activism when it states:
“the Church […] seeks to discern how to continue its mission of proclaiming the Gospel, promoting peace, social cohesion, and serving the most vulnerable”
. This operational framework directly contradicts Pius XI’s encyclical Quas Primas (1925), which declares: “He who gives the Kingdom of Heaven does not take away earthly things!”, establishing that Christ’s reign encompasses both temporal and eternal orders. By limiting their agenda to financial viability studies (“assess the current financial situation”) and educational infrastructure (“re-foundation of educational structures”), these bureaucrats operate as corporate administrators rather than shepherds of souls.
Omission of Sacramental Realities
Nowhere does the report mention the bishops’ primary duty to safeguard grace through the sacraments amidst jihadist persecution. The silence on administering Confirmation to endangered youth, providing Last Rites to displaced populations, or combating sacrilegious communions in compromised dioceses reveals a post-conciliar heresy condemned by the Syllabus of Errors (1864): “The Church has not the power of using force, nor has she any temporal power, direct or indirect” (Proposition 24). The Mali conference’s fixation on hospital projects (“beacon of hope for the health sector”) and university management epitomizes the naturalism Pius X denounced in Lamentabili Sane (1907) as reducing religion to “a certain pious custom” (Proposition 48).
Subversion of Catholic Education
The plan to “strengthen stability and credibility” of schools through unspecified reforms likely advances the educational apostasy defined in the Syllabus: “The entire government of public schools […] may and ought to appertain to the civil power” (Proposition 45). Authentic Catholic education, as articulated in Pius XI’s encyclical Divini Illius Magistri (1929), exists to “cooperate with divine grace in forming the true and perfect Christian” – a supernatural purpose absent in the Mali hierarchy’s technocratic vision. Their university system (“Catholic University of West Africa”) inevitably disseminates the evolutionist dogmas condemned in Lamentabili’s Proposition 64: “The progress of sciences requires a reform of […] Christian doctrine.”
Ecumenical Solidarity as Spiritual Treason
Fr. Kassongué’s plea for “ecclesial solidarity” constitutes a betrayal of Mali’s faithful. True Catholic solidarity demands uncompromising doctrinal clarity, not financial alliances with conciliar modernists. As Pius IX’s Syllabus affirms: “The Roman Pontiff can, and ought to, reconcile himself, and come to terms with progress, liberalism and modern civilization” (Proposition 80 – condemned). By framing their administrative meeting as “pastoral guidance” while ignoring the “enemies within” (St. Pius X’s warning against modernist infiltrators), these bishops accelerate the Church’s mutation into a humanitarian agency.
Silence on Supernatural Realities
The gravest indictment lies in the report’s omissions: no mention of Eucharistic reparation for sacrileges committed by jihadists, no call for Marian consecration to combat Islamist terror, no appeal to the Sacred Heart for national conversion. This mirrors Modernism’s core error exposed in Lamentabili Proposition 22: “The dogmas […] are not truths […] but a certain interpretation of religious facts.” When bishops reduce “proclaiming the Gospel” to social projects rather than preaching the Four Last Things (death, judgment, heaven, hell), they enact the conciliar revolution’s final goal: replacing the “immutable Tradition” (Pius IX) with secular utilitarianism.
Source:
Mali: Bishops meet to discern and strengthen the mission of the Church (vaticannews.va)
Date: 20.01.2026