The Abomination of Naturalism: Fr. Faltas and the Neo-Church’s Denial of Christ’s Kingship

The cited article from the Vatican News portal presents a lament by Fr. Ibrahim Faltas, Head of Schools of the Custody of the Holy Land, concerning the war in the Middle East. While decrying the suffering of children and the failure of the “international community,” the text is a perfect specimen of the post-conciliar Church’s soul-destroying naturalism. It replaces the supernatural ends of the Church and the social reign of Christ the King with a sentimental, humanistic appeal to vague “humanity” and worldly institutions, thereby committing the very errors condemned by Pope Pius IX in the Syllabus of Errors and Pope St. Pius X in Lamentabili sane exitu. The article’s fundamental thesis is that the solution to war lies in the awakening of “humanity,” not in the public recognition of the divine law of Jesus Christ and the authority of His Church.

Level 1: Factual Deconstruction – The “Humanity” Idol

Fr. Faltas frames the entire crisis in terms of a failure of “humanity.” He asks: “What humanity responds to wounded humanity?” and “What humanity does not allow help to reach those…?” He concludes by speaking of “the humanity in which every human being should recognize himself; this is the humanity that the international community must represent.” This is not a Catholic perspective; it is the language of secular humanism and Freemasonry. The Syllabus of Errors explicitly condemns the proposition that “Human reason, without any reference whatsoever to God, is the sole arbiter of truth and falsehood, and of good and evil” (Error #3). By making “humanity” the absolute reference point, Fr. Faltas implicitly accepts the naturalistic premise that man is the measure of all things, not God. His solution is not the conversion of nations to the Catholic faith and the establishment of the Social Reign of Christ the King, as demanded by Pope Pius XI in Quas Primas, but a vague appeal to the better instincts of a “humanity” that has officially rejected God. He laments that answers to appeals for peace “have not come” from the “international community,” as if this godless consortium of nations, often orchestrated by Masonic interests, possesses any legitimate authority or moral capacity to resolve a crisis rooted in the rejection of divine law. The factual reality he presents—war, suffering, institutional failure—is real, but his diagnosis and prescribed cure are fundamentally anti-Catholic because they exclude the primum necessarium: the public worship and obedience owed to Jesus Christ.

Level 2: Linguistic Analysis – The Vocabulary of Apostasy

The language of the article is a study in modernist ambiguity and the deliberate omission of supernatural terminology. Key Catholic concepts are entirely absent: there is no mention of sin as the root cause of war and disorder; no reference to grace or the sacraments as the true sources of peace; no invocation of the Blessed Virgin Mary or the Communion of Saints; no appeal to the Magisterium for authoritative guidance. Instead, we find a repetitive, emotional lexicon: “fear,” “pain,” “trauma,” “inhuman,” “absurdity of evil,” “humanity,” “responsibility,” “rights,” “serenity.” This is the language of psychology and sociology, not of theology. The phrase “the deafening noise of war always brings us back to painful reality” reveals a mentality that sees the material, temporal order as the only concrete reality. The supernatural order—the kingdom of Christ, the Church as the sole ark of salvation, the final judgment—is invisible, unmentioned, and therefore irrelevant to his analysis. This silence is the gravest accusation. As Pope St. Pius X taught in Pascendi Dominici gregis (which Lamentabili reinforces), the Modernist “rejects the external authority of the Church, and calls for the internal experience of the individual.” Fr. Faltas’s appeal is entirely to internal human experience (“the hearts of human beings who love their neighbor”) and external human institutions, with no reference to the external, objective authority of Christ the King governing through His Church. His tone is one of anguished perplexity (“These are questions that cannot find answers”), which is the natural state of one who has abandoned the sure principles of the faith. The article’s structure moves from description of suffering, to critique of failed human systems, to a final, pathetic hope in unspecified “humanity.” It is a perfect narrative arc of despair without Christ.

Level 3: Theological Confrontation – The Erasure of Christ the King

The article stands in direct, blasphemous contradiction to the doctrine of Pope Pius XI in the encyclical Quas Primas, which was promulgated to combat precisely the secularism Fr. Faltas embodies. Pius XI declared that the plague of the modern world is the denial of “Christ the Lord’s reign over all nations” and the removal of “Jesus Christ and His most holy law from… public life.” He wrote: “When God and Jesus Christ… were removed from laws and states and when authority was derived not from God but from men, the foundations of that authority were destroyed… the entire human society had to be shaken.” Fr. Faltas’s entire article proceeds as if this fundamental doctrine does not exist. He discusses “the duties of the international community” and “the essential rights of the innocent” without a single reference to the fact that all legitimate authority derives from God, that all law must be rooted in the eternal law as manifested in divine revelation, and that the primary duty of rulers is to publicly recognize and obey Christ the King. Pius XI stated unequivocally: “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.” For Fr. Faltas, the solution is not the conversion of rulers and the establishment of the Social Reign of Christ, but the vague hope that “humanity” will become “human again.” This is not a minor omission; it is the denial of the entire Catholic doctrine of the kingship of Christ over societies, a doctrine defined by the Council of Nicaea (as Pius XI notes) and taught by all the Pontiffs. Furthermore, his focus on “children” as innocent victims, while emotionally potent, subtly denies the Catholic doctrine of original sin. Catholic teaching holds that even children, though not guilty of personal sin, are subject to the consequences of original sin and need redemption through baptism. His portrayal of children as pure beings who “understand and recognize only goodness” is a sentimental, Pelagian view incompatible with the doctrine of the Fall. Their suffering, in Catholic theology, is united to the Cross of Christ and can be redemptive; for Fr. Faltas, it is merely “the inhuman result of war,” a problem to be solved by better international diplomacy.

Level 4: Symptomatic Analysis – The Fruit of the Conciliar Apostasy

Fr. Faltas is not an isolated figure; he is a typical product of the “Conciliar Sect” (the neo-church occupying the Vatican since John XXIII). His article manifests the systematic errors of Vatican II’s Gaudium et Spes, which embraced a “new anthropology” focused on man rather than God. The “two Pontiffs” he references are the antipopes who have promoted this humanistic, naturalistic agenda. His position as “Head of Schools of the Custody of the Holy Land” places him within the very structures that have suppressed the traditional Faith, the Latin liturgy, and the missionary mandate to convert souls. His appeal to the “international community” echoes the modernist, ecumenical, and masonic-influenced language of the post-conciliar popes who have sought legitimacy from the United Nations rather than from the authority of Christ. The article’s utter silence on the sacraments, on the necessity of the Church for salvation, on the moral obligation of Catholic states to prohibit false religions, and on the duty of crusade against Islam (which holds the Holy Places in bondage) is not an oversight; it is the logical outcome of the “hermeneutic of continuity” and the “dialogue” with the world condemned by St. Pius X as the synthesis of all Modernism. He represents the “Church of the New Advent” that has exchanged the odium mundi (the world’s hatred) for the world’s applause. His “humanity” is the “man” of the Syllabus (Error #58: “All the rectitude and excellence of morality ought to be placed in the accumulation and increase of riches… and the gratification of pleasure”) and the “progress” of Vatican II that has led to the abomination of desolation in the Holy Places themselves. The fact that such a cleric can publish on the official Vatican News platform is the definitive proof of the apostasy of the current hierarchy. His article does not call for penance, prayer, and the restoration of the true Mass and doctrine as the only hope for peace; it calls for a better “humanity.” This is the spirit of Antichrist, who will present himself as the bringer of universal peace without Christ.

Conclusion: The Only Remedy – The True Church and Christ the King

The suffering in the Holy Land is real and a just punishment for the collective sins of mankind, especially the sins of the apostate nations that have rejected Christ. Fr. Faltas’s analysis, however, is part of the problem, not the solution. By refusing to name the true cause—the absence of the social reign of Jesus Christ and the triumph of the “errors of Russia” (as warned at Fatima, a warning he ignores)—and by refusing to point to the only remedy—the public confession of the Catholic faith by nations and the re-establishment of the true hierarchy—he leads souls into a fatal naturalism. The peace he seeks will never come from “humanity” or the “international community,” which are instruments of the globalist, masonic agenda to destroy the last vestiges of Catholic order. True peace, as Pius XI taught, is the peace of Christ in the Kingdom of Christ. This peace can only come through the Catholic Church, outside of which there is no salvation, and through the public acknowledgment of the divine law by every state. The faithful must reject the naturalistic, modernist claptrap of conciliar clerics like Fr. Faltas and turn instead to the unchanging teaching of the Church before the death of Pope Pius XII. They must support the true, suffering Church—the remnant that holds the integral Faith—and pray for the conversion of nations and the collapse of the abominable conciliar structures, so that the true Mass may be offered again publicly and the voice of the legitimate hierarchy may once more thunder the command: “Currite currite, quia non habetis fiduciam in vobis“—”Flee, flee, for you have no confidence in yourselves” (Pius XI, Quas Primas), and all men must obey Christ the King.

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Source:
Fr. Faltas laments the din of war that drowns out sound of peace   (vaticannews.va)
Date: 01.03.2026