Vatican News portal reports on the 95th anniversary of Vatican Radio and the 76-year history of its English Africa Service, highlighting its founding by Pope Pius XI, its expansion to Africa in 1950, its formal establishment in 1979, and its adaptation to local languages like Swahili and Hausa. The article emphasizes the radio’s role in “evangelization” and “pastoral priorities,” its cooperation with “partner Catholic diocesan radio stations,” and its alignment with post-conciliar papal documents like *Ecclesia in Africa* and *Africae Munus*. It concludes by noting radio’s continued importance in Africa as a “lifeline for communities.” The article’s core thesis is that Vatican Radio’s Africa Service is a successful, adaptive instrument of the post-conciliar Church’s mission.
The Conciliar “Evangelization” That Silences Christ the King
The cited article from the *Vatican News* portal presents a sanitized history of Vatican Radio’s English Africa Service, framing it as a story of successful adaptation and growth. From the perspective of integral Catholic faith, this narrative is not merely a historical account but a carefully constructed piece of propaganda for the conciliar sect’s “new evangelization.” It is a model of theological and spiritual bankruptcy, built upon the foundational errors of Modernism: the denial of the absolute primacy of God’s law, the substitution of supernatural evangelization with naturalistic “dialogue,” and the deliberate omission of the non-negotiable dogma of the Social Reign of Christ the King over all nations.
1. Factual Level: A History of Conciliar Innovation, Not Catholic Continuity
The article correctly notes the 1931 founding of Vatican Radio by Pope Pius XI. It is here, however, that the first critical omission appears. While mentioning Pius XI, the article completely ignores the monumental encyclical *Quas Primas*, issued by that same Pope in 1925, which established the feast of Christ the King. *Quas Primas* declared that the “plague” of secularism had infected society because “very many have removed Jesus Christ and His most holy law from their customs, from private, family, and public life.” The encyclical insisted that the “kingdom of Christ encompasses all men” and that rulers and states have the “duty to publicly honor Christ and obey Him.” This is the magisterial context in which Pius XI founded Vatican Radio. The radio was to be an instrument for proclaiming this universal kingship, a weapon against the secularism condemned in the *Syllabus of Errors*.
The article’s timeline then jumps to 1950, the dawn of the “resurgence in Africa” and the Church’s “transition from a missionary-led Church to one driven by local, indigenous Bishops.” This language is pure conciliar jargon, reflecting the post-1962 revolution’s emphasis on “inculturation” and “local Churches” as autonomous entities. Pre-1958 Catholic mission was always directed by the Pope and the religious orders, with the clear goal of converting nations and their rulers to the one true faith. The article’s framing of a shift to “indigenous” leadership, without a word on the necessity of these leaders being perfectly Catholic, is a subtle endorsement of the post-conciliar error of national churches and the dilution of papal authority.
The formal establishment of the “English Africa Service” in 1979 is presented as a response to “changing social, political, and ecclesial realities.” What realities? The post-conciliar chaos, the collapse of Catholic missions in the face of Protestant and Islamic expansion, and the rise of liberation theology. The article’s “milestones”—the Swahili Gospel readings (1993) and the Hausa broadcasts (2002)—are framed as successes of “adaptation.” But adaptation to what? To cultures that must be converted, not catered to? The pre-1958 Church, as seen in the *Syllabus* (Errors 77-79), condemned the idea that the Catholic religion should not be held as the only religion of the state and that civil liberty of all forms of worship is good. The article’s entire premise of “reaching wider audiences” through local languages, divorced from the explicit call to abandon superstition and heresy, is a manifestation of the indifferentism condemned by Pius IX.
2. Linguistic Level: The Bureaucratic Tone of Apostasy
The language of the article is a textbook case of the “new ecclesiastical speak” condemned by St. Pius X in *Pascendi Dominici gregis*. Key phrases reveal the naturalistic, human-centered mindset:
- “Pastoral joys and challenges”: This vague, therapeutic language replaces the supernatural realities of souls being saved or damned, of grace and sin, of the state of mortal danger.
- “Evolving realities of the African continent”: “Evolving” is a Modernist term, implying a progressive development of doctrine and practice. Catholic truth is immutable.
- “Partner Catholic diocesan radio stations”: The adjective “Catholic” is used purely nominally. Since the 1958 sede vacante, these “dioceses” are part of the conciliar sect. Cooperation with them is cooperation with apostasy.
- “The Church in Africa was equally experiencing significant growth”: “Growth” measured by numbers, not by sanctity or doctrinal purity. This is the “cult of quantity” of the conciliar church.
- “Bringing the Pope’s words into every home”: Whose “Pope”? The article refers to “Pope Saint John Paul II” and “Pope Benedict XVI.” These are the names of antipopes who promulgated the heresies of Vatican II. To speak of their “words” as something to be broadcast is to broadcast heresy and apostasy.
The tone is administrative, celebratory, and utterly devoid of any sense of the supernatural combat described by Pius XI in *Quas Primas* or the fierce condemnations of error in the *Syllabus*.
3. Theological Level: The Omission That Is the Heresy
The article’s gravest sin is not what it says, but what it omits. It presents a “mission” utterly devoid of its supernatural object.
- Silence on the Social Reign of Christ the King: There is not one mention of Our Lord Jesus Christ as King of nations, of the obligation of states to recognize His law, or of the condemnation of secularism. This is a direct rejection of the doctrine of *Quas Primas* and the entire Catholic tradition on the duty of the state. The radio broadcasts “the Pope’s words,” but not the necessary words of Pius XI: “Let rulers of states therefore not refuse public veneration and obedience to the reigning Christ.”
- Indifferentist “Evangelization”: The article uses the term “evangelization” in the post-conciliar sense, meaning “proclaiming the Gospel” in a way that respects other religions and cultures. This is the heresy of “anonymous Christianity” and religious liberty. True Catholic evangelization, as defined by the *Syllabus* (Error 16), is based on the truth that “man may… find the way of eternal salvation… in the observance of any religion whatever” is a condemned error. The true faith is the Catholic religion alone. The article’s silence on the absolute necessity of Catholic faith for salvation (*extra Ecclesiam nulla salus*) is a damning admission of its conciliar, apostate foundation.
- The Sacramental Life Absent: There is no mention of the sacraments as the necessary means of grace. No talk of baptism as the door to salvation, of confession, of the Holy Eucharist as the sacrifice of Calvary. This is the hallmark of the “Church of the New Advent”: a religion of words and feelings, not of sacramental grace. The article speaks of “Gospel readings” but not of the Unbloody Sacrifice of Calvary, which is the source and summit of the Christian life.
- The False Hierarchy: The article repeatedly refers to the “Pope” (John Paul II, Benedict XVI) and “diocesan” structures. From the perspective of unchanging Catholic doctrine, as proven by the Theological Objections on the *False Fatima Apparitions* file and the Defense of Sedevacantism, the line of Roman Pontiffs ended with Pius XII. John XXIII, Paul VI, John Paul I, John Paul II, Benedict XVI, and the current usurper “Leo XIV” are all manifest heretics who lost the papacy *ipso facto* (Canon 188.4, Bull *Cum ex Apostolatus Officio*). Therefore, Vatican Radio, now under the “Dicastery for Communication” of an antipope, is an organ of the “paramasonic structure” occupying the Vatican. Its broadcasts are not Catholic but conciliar.
4. Symptomatic Level: The Fruit of the Conciliar Revolution
The article perfectly illustrates the systemic apostasy diagnosed by St. Pius X in *Lamentabili sane exitu* and by the *Syllabus of Errors*. It embodies:
- The Evolution of Dogma: The shift from Pius XI’s Christ the King to John Paul II’s “Ecclesia in Africa” shows a “development” that is actually a corruption. The mission changed from the submission of all things to Christ to the “commitment of Africa” to its own “realities.”
- Democratization and Dialogue: The focus on “partner” stations and “local” voices is the ecclesial version of the “people of God” and the “sensus fidelium” of Vatican II. Authority is diffused, the papal monarchy is obscured, and the message is negotiated with the world.
- Naturalism: The article’s emphasis on radio as a “lifeline” for information, overcoming “low literacy” and “poor internet,” is purely naturalistic. It reduces the Church’s mission to social communication, not the salvation of souls. This is the “cult of man” condemned by Pius IX.
- Silence on Modernism: The article mentions none of the “plagues” Pius XI lamented: secularism, the separation of Church and state, religious indifference. It therefore implicitly endorses them. It is a “psychological operation” to make Catholics think the conciliar church is still the same as the pre-1958 Church.
Conclusion: A Tool of the Abomination of Desolation
Vatican Radio’s English Africa Service, as described in this article, is not a Catholic apostolate. It is a sophisticated instrument of the post-conciliar apostasy. It broadcasts the words of antipopes and the “pastoral” documents of the conciliar sect, all while omitting the non-negotiable dogmas of the Social Reign of Christ the King, the exclusive salvific nature of the Catholic Church, and the necessity of the sacraments. It cooperates with “diocesan” structures that are part of the “abomination of desolation” standing in the holy place. Its “evangelization” is a syncretistic, indifferentist outreach that respects error and denies the exclusive rights of Christ the King.
The true Catholic, holding to the faith of Pius XI and Pius IX, must reject this radio service and all it represents. The only legitimate use of such media would be to broadcast the unchanging doctrine of the pre-1958 Church, to denounce the antipopes and their errors, and to call for the public consecration of nations to the Sacred Heart of Jesus and the Immaculate Heart of Mary—not as a “private devotion,” but as the only hope for society, as defined in *Quas Primas*. The radio described here is a voice of the “synagogue of Satan” (Apoc. 2:9), using the language of the Church to propagate the errors of Modernism and lead souls to perdition.
Source:
Vatican Radio at 95: English Africa Service approaches 76 Years (vaticannews.va)
Date: 12.02.2026