The EWTN News portal reports on a call by Archbishop Gintaras Grušas of Vilnius, president of the Council of European Bishops’ Conferences (CCEE), for “prayer and unity” among Christians during the Week of Prayer for Christian Unity (January 18-25, 2026). This initiative ties to the November 2025 revision of the Charta Oecumenica, a document promoting cooperation between Catholic, Orthodox, Protestant, and Anglican communities. Grušas claims this ecumenical unity serves as a “powerful instrument of peace” in a “war-torn world,” citing antipope Leo XIV’s endorsement of the Charta and appeals to “fraternity” amid conflicts. The Lithuanian archbishop further promotes the upcoming World Apostolic Congress on Mercy (WACOM 6) in Vilnius, which aims to build a “culture of mercy” through interfaith collaboration.
Subversion of the Church’s Divine Mission Through False Ecumenism
The Charta Oecumenica constitutes a formal betrayal of Catholic exclusivity by equating the One True Church with schismatic and heretical sects. Pius XI condemned this very error in Mortalium Animos (1928): “The union of Christians can only be fostered by promoting the return to the one true Church of Christ of those who are separated from it.” The article’s celebration of intercommunion with “Orthodox, Protestant, and Anglican churches” directly violates the dogmatic teaching of the Council of Florence (1439): “No one remaining outside the Catholic Church, not just pagans, but also Jews, heretics, or schismatics, can become partakers of eternal life” (Denzinger 714).
Grušas’ assertion that “unity among the baptized in Christ” serves as an “instrument of peace” deliberately omits the necessity of submission to Roman authority. As Leo XIII decreed in Satis Cognitum (1896): “He who refuses to obey the supreme Pontiff is outside the Church, and whoever is outside the Church does not belong to the fold of Christ.” The Charta’s focus on “cultural diversity” and “geopolitical tensions” replaces the supernatural mission of converting nations with naturalistic social engineering.
The Naturalistic Heresy of Peace Without Christ the King
Nowhere does the article mention Christus Rex as the sole source of authentic peace—a silence revealing the conciliar sect’s apostasy. Pius XI’s encyclical Quas Primas (1925) establishes the doctrinal antithesis to this omission: “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.” The “clamor of violence and war” cited by antipope Leo XIV stems directly from Europe’s rejection of Christ’s social reign, as Pius IX’s Syllabus of Errors (1864) condemned the notion that “the Roman Pontiff can, and ought to, reconcile himself with progress, liberalism, and modern civilization” (Error #80).
The appeal to “patron saints of Europe” becomes blasphemous when considering the conciliar sect’s canonization of modernist figures like “John Paul II”—a heretic who venerated pagan idols at Assisi. True patrons like St. Benedict were invoked precisely for their defense of Christendom against doctrinal corruption. Grušas’ entrustment of this initiative to the “Blessed Virgin Mary” constitutes sacrilege, as the Mother of God cannot intercede for apostate assemblies violating her Son’s commandment: “Go, teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost” (Matthew 28:19).
Mercy as a Cover for Doctrinal Indifferentism
The promotion of WACOM 6 under the theme “Building a City of Mercy” continues the fraudulent “Divine Mercy” devotion—a theological poison condemned by the Holy Office under Pius XII. This pseudo-mysticism, allegedly revealed to the controlled visionary Faustyna Kowalska, substitutes sacramental grace with emotional sentimentality. The article’s call to become “builders of a culture of mercy” ignores the Church’s immutable definition of mercy: leading souls to sanctifying grace through doctrinal precision and rejection of error. The 1917 Code of Canon Law (Canon 1351) explicitly forbids “communicating in sacred rites with heretics or schismatics,” rendering Grušas’ ecumenical prayer gatherings intrinsically sinful.
Linguistic Analysis Exposing Modernist Contradictions
The article’s language reveals its theological bankruptcy. The term “war-torn world” naturalizes conflicts that are fundamentally spiritual battles against “the rulers of the darkness of this world” (Ephesians 6:12). References to “migration and secularization” as “modern European realities” accept the post-Enlightenment heresy condemned in Pius IX’s Syllabus (Errors #77-79), which denies Christ’s right to govern societies. The praise for “broaden[ing] mutual understanding” constitutes the heresy of indifferentism, explicitly anathematized by Gregory XVI in Mirari Vos (1832): “This perverse opinion is spread on all sides by the fraud of the wicked who claim that it is possible to obtain the eternal salvation of the soul by the profession of any kind of religion.”
Symptomatic Apostasy of the Conciliar Hierarchy
Archbishop Grušas exemplifies the conciliar sect’s betrayal, having participated in the Synod on Synodality—a modernist exercise condemned by the 1907 decree Lamentabili Sane for promoting “the evolution of dogmas” (Proposition #64). His Lithuanian episcopate coincides with that nation’s embrace of EU secularism, including LGBT parades in Vilnius—a direct fruit of abandoning Catholic integralism. The article’s failure to identify antipope Leo XIV as a usurper follows the SSPX’s fatal error of recognizing Vatican II’s illegitimate authorities. True Catholics must heed Pius XII’s warning in Sacramentum Ordinis (1947): “No one may change the Church’s sacramental discipline against her will,” rejecting all post-1958 liturgical and doctrinal innovations.
Source:
As war and division spread, Europe’s churches renew call for prayer and unity (ewtnnews.com)
Date: 17.01.2026