The cited article reports that Archbishop Juan Antonio Cruz Serrano, the Permanent Observer of the Holy See to the Organization of American States (OAS), addressed the OAS Permanent Council on February 12, 2026. He praised the OAS as “a privileged political forum for dialogue, cooperation, and consensus-building” and promoted an “integral vision of the human person and of societies” based on four pillars: democracy, human rights, multidimensional security, and integral development. The speech echoed “Pope” Leo XIV’s message for the World Day of Peace, emphasizing diplomacy, mediation, and international law while calling for the reinforcement—not delegitimization—of supranational institutions. The Archbishop reaffirmed commitment to a “culture of life” and religious freedom, and offered the Holy See’s collaboration to build a hemisphere “ever more peaceful, sustainable, and welcoming of migrants and the excluded.” The article concludes by noting the Holy See’s readiness to continue active collaboration with the OAS through multilateral dialogue oriented toward the common good. This speech is a quintessential manifestation of the conciliar church’s apostasy, replacing the exclusive, social reign of Christ the King with a naturalistic, humanist program condemned by the pre-1958 Magisterium.
The Naturalistic Foundation of the OAS “Vision”
The entire framework presented by Archbishop Cruz Serrano rests upon a naturalistic, immanentist philosophy alien to Catholic teaching. The “integral vision of the human person” is not rooted in the supernatural end of man—the Beatific Vision—but in a vague, secular concept of “human dignity” divorced from grace and the exclusive membership in the Church. This is a direct repudiation of the doctrine defined by Pope Pius XI in his encyclical Quas Primas on the Feast of Christ the King: “the kingdom of our Savior encompasses all men… He is indeed the source of salvation for individuals and for the whole.” The Archbishop’s four pillars—democracy, human rights, security, development—are presented as autonomous spheres, implicitly denying that every aspect of human life, from political structures to economic systems, must be explicitly subordinated to the law of Christ the King. Pius XI explicitly taught that the state’s authority is derived from God and must “order all relations in the state on the basis of God’s commandments and Christian principles.” The OAS framework, by treating these pillars as neutral or pluralistic, embraces the condemned error of the separation of Church and State. Pope Pius IX’s Syllabus of Errors condemned in Error 55: “The Church ought to be separated from the State, and the State from the Church.” The very existence of the OAS as a secular organization, to which the Holy See now submits its “vision,” is a practical implementation of this condemned error. The speech’s bureaucratic language (“privileged political forum,” “consensus-building,” “multidimensional security”) is symptomatic of the post-conciliar church’s descent into managerial naturalism, where the salvation of souls is replaced by the administration of temporal affairs.
The Heresy of “Human Dignity” Apart from Christ
The Archbishop’s appeal to “human dignity” as a foundational principle is a modernist abstraction that strips dignity of its only true source: the divine image restored by Christ. Pre-1958 Catholic teaching holds that human dignity is conferred by God through creation and restored by the Redemption, and can only be actualized within the Church, the Mystical Body of Christ. The Archbishop’s formulation, however, suggests a dignity inherent in human nature alone, which can be recognized and promoted by a pluralistic, secular body like the OAS. This is the heresy of naturalism condemned by Pope Pius IX in the Syllabus. Error 3 states: “Human reason, without any reference whatsoever to God, is the sole arbiter of truth and falsehood, and of good and evil; it is law to itself, and suffices, by its natural force, to secure the welfare of men and of nations.” The OAS’s “integral vision,” which seeks common ground among nations with diverse beliefs, operationalizes this error. It assumes that a common good can be built on reason alone, without the necessity of Catholic faith and the public profession of Christ’s kingship. Pius XI in Quas Primas directly refutes this: “When God and Jesus Christ were removed from laws and states… the foundations of that authority were destroyed.” The speech’s silence on the absolute necessity of the Catholic faith for the salvation of souls and the ordering of society is a damning omission. It promotes a “dignity” that is compatible with atheism, heresy, and pagan religions—a dignity that, in Catholic doctrine, does not exist outside the state of grace and the Church.
The Condemnation of “Religious Freedom” by Pius IX
A central claim of the speech is the reaffirmation of “religious freedom” as essential for peaceful coexistence. This is presented as a “human right.” This doctrine is absolutely condemned by the pre-1958 Magisterium. Pope Pius IX’s Syllabus of Errors, in Error 15, anathematizes: “Every man is free to embrace and profess that religion which, guided by the light of reason, he shall consider true.” Error 16 adds: “Man may, in the observance of any religion whatever, find the way of eternal salvation, and arrive at eternal salvation.” The Archbishop’s statement that religious freedom is “essential… as a foundation for peaceful coexistence” directly contradicts the Catholic truth that peace can only be founded on the public recognition of the one true religion. Pius XI in Quas Primas taught that the peace of Christ in the Kingdom of Christ is the only remedy for societal discord: “the hope of lasting peace will not yet shine upon nations as long as individuals and states renounce and do not wish to recognize the reign of our Savior.” The OAS, by its very nature as a body that includes states with false religions, must enshrine religious indifferentism. The Holy See’s participation in this, therefore, is a formal cooperation in the condemned error of latitudinarianism. The speech’s cautious phrasing—”religious freedom as essential… for peaceful coexistence”—is a classic modernist equivocation, using language that can be interpreted in a Catholic sense (the freedom of the Church from coercion) while actually promoting the condemned doctrine of the liberty of all religions. This is the “hermeneutics of continuity” in action, which Pius X condemned in Pascendi Dominici gregis as the “synthesis of all heresies.”
The Silence on Christ’s Social Kingship
The most glaring omission in the entire speech is any mention of the Social Kingship of Christ the King as defined by Pope Pius XI. The Archbishop speaks of democracy, human rights, security, and development, but never once declares that Jesus Christ is King of nations, that He must be publicly recognized as such in constitutions and laws, and that all human legislation must conform to His law. This silence is a categorical rejection of the solemn doctrine of Quas Primas. Pius XI declared: “Let rulers of states therefore not refuse public veneration and obedience to the reigning Christ, but let them fulfill this duty themselves and with their people, if they wish to maintain their authority inviolate and contribute to the increase of their homeland’s happiness.” He added: “the annual celebration of this solemnity will also remind states that… rulers and governments have the duty to publicly honor Christ and obey Him.” The OAS, as an organization of states, is precisely the kind of international body that Pius XI demanded should be subject to Christ’s authority. Instead, the Holy See’s observer presents the OAS as a value-neutral forum for “dialogue,” implying that Christ’s law is one option among many. This is the apostasy of which St. Pius X warned in Lamentabili sane exitu: Proposition 59 declares: “Christ did not proclaim any specific, all-encompassing doctrine suitable for all times and peoples, but rather initiated a certain religious movement.” The OAS framework embodies this modernist error, treating Christ’s kingship as a “movement” or “value” to be dialogued with, rather than an absolute, universal jurisdiction to be proclaimed and submitted to. The speech’s entire premise is that the Americas can build a common future on shared “human” values without the explicit, sovereign rule of Christ. This is the “public apostasy” Pius XI lamented in Quas Primas, the “secularism… so-called laicism” that removes “Jesus Christ and His most holy law from… public life.”
The Apostasy of Multilateral Dialogue Over Conversion
The Archbishop champions “multilateral dialogue” as the path to peace, quoting “Pope” Leo XIV’s call to reinforce supranational institutions. This is a radical inversion of Catholic missionary activity. The true Catholic mission, as defined by Christ, is to convert nations and make them acknowledge His reign. The Great Commission is: “Go, therefore, and make disciples of all nations… teaching them to observe all things whatsoever I have commanded you” (Matt. 28:19-20). There is no mandate for “dialogue” as an end in itself; dialogue is a means to conversion. The conciliar church, however, has made “dialogue” an end, a pseudo-virtue that replaces the command to preach the faith and convert. This is the “ecumenical project” condemned in the file on the Fatima apparitions, where the “imprecise formulation… opens the way to religious relativism.” The OAS is the perfect arena for this relativism, where the Holy See engages in “dialogue” with states that legalize abortion, promote
Source:
Holy See calls for multilateral dialogue in Americas (vaticannews.va)
Date: 12.02.2026