[VATICAN NEWS] reports that on March 7, 2026, the head of the conciliar sect, “Pope Leo XIV,” received the Prime Minister of Lithuania, Inga Ruginienė, for a private audience. Following this, she met with the Vatican Secretary for Relations with States. The Holy See Press Office stated that during the talks, “appreciation was expressed for the strong relations between the Holy See and Lithuania, highlighting the positive contribution of the Catholic Church to the dignity of the human person and the common good of society.” The discussions then “focused on several international issues, particularly the conflicts in Ukraine and the Middle East, with hopes for efforts at all levels to find diplomatic solutions that would bring an end to the wars.”
This routine diplomatic engagement, devoid of any supernatural purpose, is a stark manifestation of the post-conciliar Church’s complete apostasy. It reduces the Catholic faith to a mere contributor to secular “human dignity” and “common good,” while utterly omitting the non-negotiable dogma of the Social Kingship of Jesus Christ. The article’s thesis is clear: the modern Vatican operates as a naturalistic NGO, its primary concern being temporal peace through human diplomacy, not the reign of Christ the King or the salvation of souls. This is the logical fruit of the “abomination of desolation” occupying the Vatican since the death of Pope Pius XII.
The Omission of Christ the King: A Direct Violation of Quas Primas
The most glaring and damning omission in the entire report is any mention of Our Lord Jesus Christ as King of nations. The pre-conciliar Magisterium, in the encyclical Quas Primas of Pope Pius XI (1925), declared unequivocally that the feast of Christ the King was instituted precisely as a remedy against the “plague” of secularism and the denial of Christ’s reign in public life. Pius XI taught that “the Kingdom of our Redeemer encompasses all men” and that “rulers of states” have the duty to “publicly honor Christ and obey Him,” ordering all state laws and education on the basis of God’s commandments. The encyclical states that when God and Jesus Christ are “removed from laws and states… the foundations of that authority were destroyed.”
The “dialogue” reported by Vatican News is the precise antithesis of this doctrine. There is no call for Lithuania or any nation to “recognize Christ’s royal authority over themselves, both privately and publicly.” There is no reminder that “the state must leave the same freedom to the members of Orders and Congregations” who combat the “triple concupiscence of the world.” Instead, the Church is praised for its “contribution” to secular concepts, effectively placing the Mystical Body of Christ in the service of the very “secularism” Pius XI condemned. This silence is not neutrality; it is a public repudiation of Quas Primas and a surrender to the errors condemned in the Syllabus of Errors.
The Naturalistic “Common Good” vs. The Supernatural End of Society
The phrase “common good of society” is a loaded term of modernistic, naturalistic philosophy. It stands in direct opposition to Catholic social teaching, which defines the true common good as the sum of conditions that allow a people to “reach their ultimate end, which is God” (Mater et Magistra, 1961, but rooted in Thomistic doctrine). The pre-1958 Church, following St. Thomas Aquinas, held that the ultimate end of the political community is supernatural: to create a moral environment conducive to the eternal salvation of its citizens. The “common good” discussed in the article is purely temporal—stability, peace, dignity defined by human rights paradigms. This is the error of Syllabus #58: “All the rectitude and excellence of morality ought to be placed in the accumulation and increase of riches by every possible means, and the gratification of pleasure.” By focusing on an end defined by earthly peace and human dignity, the conciliar sect denies that the primary law of society is the “divine law” and that all human laws must be “conformed to the laws of nature and receive their power of binding from God” (Syllabus #56).
Furthermore, the discussion of “conflicts in Ukraine and the Middle East” is framed entirely within the paradigm of “diplomatic solutions.” There is zero reference to the supernatural causes of war—the collective sins of nations, the offense against the Sacred Heart of Jesus, the necessity of public penance and reparation, or the consecration of nations to the Immaculate Heart of Mary (a doctrine, despite the problematic nature of the Fatima apparitions themselves, that was part of pre-1958 Catholic piety and was condemned by Modernists). The “hope” expressed is for “efforts at all levels,” a phrase that includes heretical and schismatic bodies, thereby practicing the indifferentism condemned by Pius IX in Syllabus #15-16. The article thus promotes the “public apostasy” of secularism that Pius XI lamented in Quas Primas.
The Heresy of “Dialogue” and the Denial of the Church’s Exclusive Mission
The very framework of the meeting is “diplomacy” and “dialogue,” concepts foreign to the pre-1958 Church’s relations with non-Catholic states. The Church’s mission, as defined by Pope Pius IX in Syllabus #21, is to define dogmatically that “the religion of the Catholic Church is the only true religion.” The Church has the “innate and legitimate right” to acquire property and govern itself free from state interference (#26, #27). The modern concept of “dialogue” implies equality between the Church (the sole Ark of Salvation) and states governed by natural law or error. This is the error of Syllabus #19: “The Church is not a true and perfect society, entirely free… but it appertains to the civil power to define what are the rights of the Church.” By treating the “Holy See” as one diplomatic actor among many, seeking “strong relations” based on mutual temporal interests, the conciliar sect accepts the premise that the Church’s rights are defined by and subject to the consent of civil powers—a direct denial of her divine constitution.
The praise for the Church’s “positive contribution” is particularly insidious. It reduces the Church’s supernatural role—the “sole dispenser of salvation” (Quas Primas)—to a social service provider. This is the “democratization of the Church” and “cult of man” explicitly rejected in the instructions. The Church exists not to contribute to a secular “common good” but to “teach, govern, and lead all to eternal happiness” (Quas Primas). Her first duty is to proclaim the exclusive reign of Christ and the necessity of Catholic unity for salvation, a duty completely absent from this diplomatic encounter.
The Symptomatic Language of the “Conciliar Sect”
The linguistic choices are themselves doctrinal markers of apostasy. The term “Holy See” is used in a purely juridical, diplomatic sense, stripped of its theological meaning as the See of the Vicar of Christ. The “Secretary for Relations with States” is a post-conciliar creation that treats the Church as a temporal power engaging in international relations like any UN member state. The note speaks of “appreciation” and “positive contribution,” the language of bureaucratic reports, not of a divinely instituted society proclaiming the absolute sovereignty of her Divine King.
The complete silence on:
* The necessity of the Most Holy Sacrifice of the Mass for the salvation of the world.
* The state of grace and the final judgment.
* The sins of Lithuania (abortion, LGBTQ+ “rights,” etc.) that cry out for divine vengeance.
* The duty of Catholic rulers to establish the Social Kingship of Christ in law.
…is the gravest accusation. As the Syllabus (#57-65) and Lamentabili (#58-65) condemn, the Modernist reduces religion to a “practical function” and a “movement” applicable to different times. This article demonstrates that the conciliar sect has fully embraced this reduction: religion is now a “contribution” to a “common good” defined by the world, not the immutable rule of faith and morals that judges the world.
Conclusion: The Apostasy of the “Church of the New Advent”
This diplomatic meeting is not an anomaly; it is the essence of the post-conciliar revolution. It is the practical implementation of the errors condemned by Pius IX and Pius X. The “Pope” who met with the Prime Minister is, according to the pre-1958 criteria of sedevacantism (cf. Bellarmine, Wernz & Vidal, Cum ex Apostolatus Officio), a manifest heretic who hasipso facto lost the papacy. His entire activity—engaging in naturalistic diplomacy, praising the “contribution” of the Church to secular society, omitting Christ the King—is a public act of apostasy. The “structures occupying the Vatican” have become a paramasonic instrument for promoting the secular, indifferentist “common good” of the world, exactly as the Syllabus predicted in #77-80: the denial that the Catholic religion should be held as the only religion of the State, and the reconciliation with “progress, liberalism and modern civilization.”
The only legitimate Catholic response is total rejection. The true Catholic, adhering to the unchanging faith, must view this event with horror and contempt. It is a spectacle of the “synagogue of Satan” (Apoc. 2:9) masquerading as the Church, negotiating with the enemies of Christ on the basis of naturalistic principles, while the souls of billions perish without the knowledge of the true Social Kingship of Jesus Christ. The words of Pius XI in Quas Primas ring as a final judgment: “When God and Jesus Christ… were removed from laws and states… the entire human society had to be shaken, because it lacked a stable and strong foundation.” The shaking is now complete; the conciliar sect is its primary agent.
Source:
Pope receives Lithuanian Prime Minister at the Vatican (vaticannews.va)
Date: 07.03.2026