The Apostasy of “Mission” Without Christ the King
The Vatican News portal reports on the 2026 National Council Meeting of the Pontifical Mission Societies (PMS) Diocesan Directors in Zambia, held from March 13-16, 2026, at Kasisi Retreat Centre in Lusaka. Bishop Edwin Mulandu, PMS National Director and Bishop of Mpika Diocese, presented his report under the theme “One in Christ, United in Mission.” The meeting, attended by ten Diocesan Directors and the National Holy Childhood Coordinator, emphasized continuing the “missionary spirit and praxis” across Zambia’s eleven dioceses. Activities highlighted include missionary animation, participation in international PMS meetings, management of the Universal Solidarity Fund, and the preparation of World Mission Sunday, Vocation Sunday, and Epiphany Sunday. The Directors reported successes, challenges, and future plans, strengthening cooperation through daily Holy Mass and Liturgy of the Hours. The article concludes by noting an increase in contributions to the Universal Solidarity Fund as a key achievement.
This report, emanating from the post-conciliar “Pope” Leo XIV’s global missionary structure, is not a benign administrative update. It is a stark manifestation of the naturalistic, human-centered religion that has replaced the Catholic Faith. It presents a facade of Catholic terminology while systematically omitting the supernatural foundation, purpose, and urgency of true mission. The analysis below exposes the theological and spiritual bankruptcy of this modernist paradigm by confronting it with the unchanging doctrine of the Catholic Church.
1. The Omission of Christ’s Social Kingship: A Denial of Quas Primas
The article’s theme, “One in Christ, United in Mission,” and its entire content operate on a purely immanent, ecclesial-institutional plane. There is not a single reference to the social reign of Jesus Christ over nations, governments, laws, and all human activities. This silence is not accidental; it is doctrinally deliberate and heretical.
Pope Pius XI, in his encyclical Quas Primas (1925), instituted the feast of Christ the King precisely to combat the “secularism of our times, so-called laicism.” He declared that the Kingdom of Christ “encompasses all men” and that “the state is happy not by one means, and man by another; for the state is nothing else than a harmonious association of men.” He commanded rulers to “publicly honor Christ and obey Him,” warning that Christ “will very severely avenge these insults” when He is “cast out of the state, but also forgotten and ignored through contempt.” The encyclical states unequivocally: “When God and Jesus Christ… were removed from laws and states… the foundations of that authority were destroyed.”
The Zambian PMS report discusses “mission” in terms of “animation,” “cooperation,” “funds,” and “celebrations.” It speaks of the Church in Zambia as one entity among others. It omits any call for the conversion of Zambia’s civil authorities to the Catholic Faith and their submission to the divine law as taught by the Church. It thereby implicitly accepts the modern, conciliar error of the separation of Church and State, condemned by the Syllabus of Errors (Error #55: “The Church ought to be separated from the State, and the State from the Church”). The “mission” described is a humanitarian, intra-church activity, not the proclamation of Christus Rex to every potentate and the demand that all public law conform to the Ten Commandments and the Social Kingship of Our Lord.
2. The Naturalistic “Missionary Spirit” vs. the Supernatural End of Salvation
The report’s language is saturated with naturalistic sociology: “missionary spirit and praxis,” “missionary animation,” “strengthening missionary cooperation,” “fraternity.” These are the hollow buzzwords of the conciliar sect’s “new evangelization,” which reduces the Gospel to a project of human betterment.
The true purpose of missionary activity, as defined by the Council of Trent and Pope Pius XI, is the salvation of souls from eternal damnation and the establishment of the Social Reign of Christ. Pius XI in Quas Primas quotes Leo XIII: “His reign, namely, extends not only to Catholic nations… but His reign encompasses also all non-Christians, so that most truly the entire human race is subject to the authority of Jesus Christ.” The missionary’s task is to bring souls into the one true Church, outside of which there is no salvation (Extra Ecclesiam Nulla Salus), and to subject all human societies to the law of Christ.
The Zambian PMS Directors speak of “successes, challenges, and future plans for missionary animation and formation.” Formation in what? The article is silent on formation in Catholic dogma, the necessity of the sacraments, the horror of mortal sin, the reality of hell, the Immaculate Conception, or the Divinity of Christ. This silence is the smoking gun of apostasy. It reveals a “mission” that has been stripped of its supernatural content and reduced to a program of social work and institutional maintenance. This is the exact “evolution of dogmas” and “democratization of the Church” condemned by St. Pius X in Pascendi Dominici gregis and Lamentabili sane exitu (e.g., Proposition #54: “Dogmas, sacraments, and hierarchy… are merely modes of explanation and stages in the evolution of Christian consciousness”).
3. The “Universal Solidarity Fund”: A Mask for Religious Indifferentism
The report proudly announces the management and distribution of funds from the “Universal Solidarity Fund” and celebrates an increase in contributions. This fund, operating under the aegis of the post-conciliar PMS, is a concrete instrument of the indifferentist, naturalistic religion condemned by Pope Pius IX.
The Syllabus of Errors explicitly condemns:
- Error #16: “Man may, in the observance of any religion whatever, find the way of eternal salvation, and arrive at eternal salvation.”
- Error #17: “Good hope at least is to be entertained of the eternal salvation of all those who are not at all in the true Church of Christ.”
- Error #18: “Protestantism is nothing more than another form of the same true Christian religion…”
The “Universal Solidarity Fund” operates on the premise that all humans are brothers in a vague, natural solidarity, regardless of their profession of faith. It finances projects in non-Catholic and even pagan environments without the primary, non-negotiable condition of conversion to the Catholic Faith and baptism. This is the practical implementation of the “ecumenism” and “dialogue” that Pius IX called “pests” (Syllabus, Introduction to Section IV). The “increase in contributions” is not a sign of Catholic zeal but of complicity in the dilution of the Faith.
Contrast this with the true Catholic missionary spirit, which would prioritize the building of churches, the support of missionaries who preach the uncompromised Faith, and the funding of baptisms and catechisms for those in mortal sin and error. The PMS of Zambia, as a branch of the conciliar sect, participates in the global Masonic operation of building a one-world religion, as exposed in the analysis of the Fatima apparitions file: the goal is “religious relativism” and “dialogue with schismatic Orthodoxy,” not the triumph of the Social Reign of Christ.
4. The “Fraternity” of Liturgical Participation: A Profanation
The article notes that the Directors “strengthened their missionary cooperation and fraternity through daily Holy Mass and communal prayer of Liturgy of the Hours.” This language of “fraternity” and “cooperation” in liturgical prayer is symptomatic of the Protestantized, communal understanding of the Mass that emerged after the 1969 Novus Ordo Missae.
The Most Holy Sacrifice of the Mass is not a “fraternal gathering” or a “celebration of community.” It is the unbloody sacrifice of Calvary, a propitiatory offering to the Most Holy Trinity for the sins of the living and the dead. Its primary end is the worship of God, not the “strengthening” of human bonds. The emphasis on “fraternity” reduces the Mass to a symbolic meal, a view condemned by Pope Pius XII in Mediator Dei (1947) as a “pernicious error” that makes the Mass a “sacrifice of praise and of thanksgiving” only, denying its true propitiatory nature.
Furthermore, the “Liturgy of the Hours” as prayed in the conciliar rite is heavily redacted and altered to remove the traditional Catholic emphasis on the victory of Christ and the condemnation of heresy. The participation of these “Directors” in this reformed liturgy is, for those who know the traditional Office, a participation in a profaned worship. Their “fraternity” is a fraternity in apostasy, united not by the Catholic Faith but by a shared commitment to the modernist, ecumenical paradigm.
5. The Symptomatic Silence: No Mention of Apostasy, No Call to Repentance
The most damning evidence of the article’s spiritual bankruptcy is its complete silence on the greatest crisis in the history of the Church: the apostasy of the hierarchy since the Second Vatican Council. The “PMS National Director” is a “Bishop” in the conciliar sect. He and his directors are presumably part of the “Church of the New Advent.” Yet the report contains not one word of warning about the “modernist apostasy within the Church since the beginning of the 20th century,” as highlighted in the analysis of the Fatima file. There is no mention of St. Pius X’s warnings against “enemies within.”
There is no call for the conversion of these prelates from their modernist errors. There is no denunciation of religious liberty, ecumenism, or the errors of Vatican II. There is no advocacy for the solemn, public consecration of Zambia to the Sacred Heart of Jesus with the explicit demand that the civil authorities recognize Christ’s Kingship—a practice that Pius XI in Quas Primas specifically urged and which Leo XIII had promoted. Instead, there is only a bureaucratic report on “activities” and “funds.” This is the ultimate symptom: the mission has become an end in itself, a self-perpetuating administrative apparatus utterly detached from the salvation of souls and the triumph of the Immaculate Heart (understood in its authentic, pre-Fatima sense as the triumph of Catholic doctrine and morality).
Conclusion: A Conciliar Sect’s Activity, Not Catholic Mission
The gathering of the PMS Diocesan Directors in Zambia is not a Catholic event. It is a meeting of functionaries of the conciliar sect, engaged in a “mission” that is naturalistic, institutional, and indifferentist. It operates entirely within the framework of the post-Vatican II “Church” that has exchanged the supernatural for the social, the dogmatic for the dialogue, and the kingship of Christ for the “spirit of service” to man.
The true Catholic mission, as taught by Pius XI, is to “restore the reign of our Lord” in every nation, to demand that “the state… order all relations… on the basis of God’s commandments and Christian principles,” and to work for the day when “all willingly accept the reign of Christ and obey Him.” The Zambian PMS, in its complete silence on this mandatory social doctrine, proves itself an instrument of the apostasy. Its “increase in contributions” funds not the conversion of Zambia to the Faith of our fathers, but the consolidation of the abomination of desolation standing in the holy place. The only “mission” worthy of the name is the crusade to restore the Catholic Church in her integrity, to reject the conciliar errors, and to await the provision of a true hierarchy who will again preach Christus Vincit, Christus Regnat, Christus Imperat.
Source:
Zambia’s PMS Diocesan Directors gather for the 2026 National Council Meeting (vaticannews.va)
Date: 17.03.2026