The EWTN News portal reports that the Colombian Bishops’ Conference, a branch of the post-conciliar conciliar sect, launched a “Digital Missionaries School” last weekend. The initiative, involving nearly 500 live participants and over 1,400 registrants for recorded content, aims to train “missionaries” for the “digital continent” through seven monthly sessions culminating in an in-person gathering in Cali. The launch featured “Bishop” Juan Carlos Cárdenas Toro, “Bishop” Dimas Acuña, and Monsignor Lucio Adrián Ruiz from the Vatican’s Dicastery for Communication. Ruiz emphasized that digital mission is “not merely techniques or strategies” but “ecclesial presence,” while warning against reducing evangelization to metrics: “It’s not measured in followers but in communion, in encounter.” Father Álvaro Serrano Bayán added that “the mission does not depend on the algorithm but on prayer,” encouraging missionaries to keep alive the “inner fire” kindled by “prayer, community, and the Holy Spirit.” This initiative perfectly encapsulates the conciliar sect’s substitution of statistical, horizontal, and naturalistic activism for the supernatural mission of the true Church: converting souls to the Catholic Faith through the preaching of the Gospel, the administration of the sacraments, and the call to penance.
The “Digital Continent”: A New Idolatry of the Conciliar Sect
The very language employed by the Colombian “bishops” reveals the depth of the post-conciliar apostasy. The term “digital continent” is not a neutral descriptor; it is a theological category that has quietly infiltrated the conciliar sect’s vocabulary, elevating a technological platform to the status of a missionary territory equivalent to entire nations or peoples. This is the logical fruit of the anthropocentric revolution inaugurated by Vatican II, which shifted the Church’s focus from the supernatural order — the salvation of souls through conversion to the Catholic Faith — to the naturalistic, horizontal plane of “encounter,” “dialogue,” and “presence” within human structures, whether geographical or digital.
The true Church has always understood her missionary mandate in precise theological terms: docere, sanctificare, regere (to teach, to sanctify, to govern). The mission ad gentes was directed toward those outside the Church — pagans, heretics, schismatics, and Jews — with the explicit goal of bringing them into the fold of the one true Church, outside of which there is no salvation (extra ecclesiam nulla salus). This was not a statistical exercise but a supernatural warfare against the powers of darkness, waged through the preaching of the Gospel, the administration of the sacraments, and the authoritative governance of the Church’s hierarchy.
What the Colombian “bishops” propose is something fundamentally different. The “digital continent” is not a territory to be conquered for Christ the King; it is a space to be “present” in, to “encounter” people in, to build “communion” within. The entire framework is immanentist — it remains on the horizontal plane of human interaction, carefully avoiding any mention of the supernatural realities that constitute the true mission of the Church: the state of grace, the necessity of baptism, the reality of mortal sin, the obligation of conversion, the existence of hell, and the absolute necessity of the Catholic Faith for salvation.
“Not Measured in Followers but in Communion”: The Heresy of Substituting Quality for Quantity
Monsignor Lucio Adrián Ruiz’s statement that “our mission goes against the current. It’s not measured in followers but in communion, in encounter, and in the capacity to get people to undertake real processes in their lives” is a masterful example of the conciliar sect’s rhetorical strategy: using pious-sounding language to empty Catholic doctrine of its supernatural content. On the surface, the warning against reducing evangelization to metrics appears humble and spiritual. In reality, it is a subtle but devastating attack on the Church’s understanding of her own mission.
The true Church has always measured her missionary success by the number of souls brought into her fold — through baptism, through the reconciliation of heretics and schismatics, through the conversion of pagans and Jews. This is not “reductionism”; it is fidelity to the divine mandate: “Going therefore, teach ye all nations; baptizing them in the name of the Father, and of the Son, and of the Holy Ghost” (Matthew 28:19). The Church does not seek vague “communion” or abstract “encounter”; she seeks the explicit, visible incorporation of souls into the Mystical Body of Christ through the sacrament of baptism and the profession of the Catholic Faith.
When Ruiz speaks of “communion” without defining it in terms of visible membership in the Catholic Church, he is promoting the very religious indifferentism condemned by Pope Gregory XVI in Mirari Vos (1832) and by Pope Pius IX in the Syllabus of Errors (Proposition 17: “Good hope at least is to be entertained of the eternal salvation of all those are not at all in the true Church of Christ”). The conciliar sect’s “communion” is not the communion of the Catholic Faith; it is the false ecumenical communion of Vatican II’s Unitatis Redintegratio, which treats all religions as paths to salvation and reduces the Church’s mission to a dialogue of “encounter” rather than a proclamation of exclusive truth.
The Omission of Conversion: The Gravest Silence
Perhaps the most damning feature of this entire initiative is what it omits. Nowhere in the reported statements is there any mention of conversion to the Catholic Faith. Nowhere is there any mention of the necessity of baptism for salvation. Nowhere is there any mention of the reality of sin, the need for repentance, the existence of hell, or the obligation of all men to embrace the Catholic Faith. The “digital missionaries” are not being trained to call souls to conversion; they are being trained to “be present,” to “encounter,” to build “communion.”
This is not an accidental omission; it is the systematic erasure of the Church’s supernatural mission that has characterized the conciliar sect since 1958. The true Church has always understood that the primary danger to souls is not the absence of “encounter” or “communion” but the state of mortal sin, which separates the soul from God and leads to eternal damnation. The Church’s mission is not to make people “feel accompanied” in their digital lives but to snatch them from the jaws of hell through the preaching of the Gospel and the administration of the sacraments.
Pope Pius XI, in the encyclical Quas Primas (1925), taught with absolute clarity that “the Kingdom of our Redeemer encompasses all men” and that “His reign, namely, extends not only to Catholic nations or to those who, by receiving baptism according to law, belong to the Church, even though their erroneous opinions have led them away or discord has separated them from love, 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 Colombian “bishops” have reduced this universal reign of Christ the King to a digital “presence” that avoids any mention of His royal authority over all nations, all peoples, and all aspects of human life.
“The Inner Fire Kindled by Prayer, Community, and the Holy Spirit”: A Naturalistic Spirituality
Father Álvaro Serrano Bayán’s exhortation to keep alive the “inner fire, the one that is not kindled by algorithms but by prayer, community, and the Holy Spirit” sounds pious but is, in reality, a naturalistic spirituality that carefully avoids any reference to the supernatural means of grace. The “prayer” he invokes is not the liturgical prayer of the Church — the Divine Office, the Most Holy Sacrifice of the Mass — but a vague, interior, subjective “fire.” The “community” he references is not the visible, hierarchical, sacramental community of the Catholic Church but an amorphous, horizontal gathering of “digital missionaries.” The “Holy Spirit” he invokes is not the Third Person of the Blessed Trinity who operates through the sacraments and the Magisterium but a diffuse spiritual force that “kindles” interior experiences.
This is the spirituality of the conciliar sect: a naturalistic, subjectivist, and horizontal “spirituality” that replaces the supernatural means of grace — the sacraments, the liturgy, the authoritative teaching of the Magisterium — with human techniques, psychological strategies, and digital platforms. It is the spirituality of Gaudium et Spes, which treats the Church as a “companion” to the modern world rather than as the ark of salvation. It is the spirituality of the “new evangelization,” which substitutes human “encounter” for the supernatural proclamation of the Gospel.
The true Church has always taught that the “inner fire” of the apostle is kindled not by subjective “prayer” or “community” but by the grace of God received through the sacraments — especially the Most Holy Eucharist and the sacrament of Confirmation. The apostle’s strength comes not from “algorithms” or “digital strategies” but from the supernatural virtues of faith, hope, and charity, infused at baptism and nourished by the sacraments. The Colombian “bishops” have replaced this supernatural spirituality with a naturalistic activism that is indistinguishable from the techniques of secular marketing and social media management.
The “Digital Missionary” as the Conciliar Sect’s Ideal Apostle
The “Digital Missionary School” is not an isolated initiative; it is the logical culmination of the conciliar revolution’s transformation of the Church’s apostolate. The ideal apostle of the conciliar sect is not the missionary who preaches the Gospel in foreign lands, administers the sacraments, and calls souls to conversion; he is the “digital missionary” who “proclaims the Gospel in the digital environment with responsibility, creativity, and fidelity.” This is a carefully crafted image: the apostle as content creator, the missionary as social media influencer, the priest as digital communicator.
The true Church has always understood that the apostle’s primary tool is not the digital platform but the sacraments — especially the Most Holy Sacrifice of the Mass, which is the re-presentation of the sacrifice of Calvary and the primary means by which God’s grace is communicated to souls. The apostle’s primary strategy is not “creativity” or “responsibility” but obedience to the divine mandate: “Preach the word: be instant in season, out of season: reprove, entreat, rebuke in all patience and doctrine” (2 Timothy 4:2). The apostle’s primary measure of success is not “communion” or “encounter” but the number of souls brought into the Catholic Church through baptism and the profession of faith.
The Colombian “bishops” have replaced this supernatural apostolate with a naturalistic activism that is indistinguishable from the techniques of secular marketing. The “Digital Missionary School” is not a school of the apostolate; it is a school of digital communication that uses the language of evangelization to promote the conciliar sect’s horizontal, immanentist, and naturalistic vision of the Church’s mission.
The Conciliar Sect’s Systemic Apostasy: A Symptomatic Analysis
The “Digital Missionary School” is not an aberration within the conciliar sect; it is a perfect expression of its systemic apostasy. The conciliar sect, since its inception in 1958 with the election of John XXIII, has systematically replaced the supernatural mission of the Church with a naturalistic, horizontal, and immanentist vision of the apostolate. This transformation is visible in every aspect of the conciliar sect’s life:
1. The replacement of conversion with “encounter.” The conciliar sect no longer seeks to convert souls to the Catholic Faith; it seeks to “encounter” people where they are, without calling them to change their lives, repent of their sins, or embrace the Catholic Faith. This is the fruit of Vatican II’s Dignitatis Humanae, which proclaimed the “right to religious freedom” and effectively denied the Church’s mission to call all men to the Catholic Faith.
2. The replacement of the sacraments with “communion.” The conciliar sect no longer emphasizes the necessity of the sacraments for salvation; it promotes a vague “communion” that includes all “people of good will,” regardless of their religious affiliation. This is the fruit of Vatican II’s Unitatis Redintegratio, which treated all religions as paths to salvation and reduced the Church’s mission to a dialogue of “encounter” rather than a proclamation of exclusive truth.
3. The replacement of the supernatural virtues with “creativity” and “responsibility.” The conciliar sect no longer emphasizes the supernatural virtues of faith, hope, and charity; it promotes human qualities like “creativity,” “responsibility,” and “fidelity” as the primary tools of the apostolate. This is the fruit of the conciar sect’s naturalistic spirituality, which replaces the supernatural means of grace with human techniques and psychological strategies.
4. The replacement of the Most Holy Sacrifice of the Mass with “digital presence.” The conciliar sect no longer emphasizes the centrality of the Most Holy Sacrifice of the Mass in the life of the Church; it promotes “digital presence” as the primary means of evangelization. This is the fruit of the conciliar sect’s liturgical revolution, which replaced the Traditional Latin Mass — the supreme act of worship and the primary means of sanctification — with the Novus Ordo Missae, a man-centered “assembly” that is indistinguishable from a Protestant service.
Conclusion: The Conciliar Sect’s Digital Apostasy
The “Digital Missionary School” launched by the Colombian Bishops’ Conference is not a sign of the Church’s vitality; it is a symptom of the conciliar sect’s terminal apostasy. It represents the final stage of the conciliar revolution’s transformation of the Church from a supernatural society — the Mystical Body of Christ, the ark of salvation, the one true religion founded by God — into a naturalistic organization that uses digital platforms to promote a horizontal, immanentist, and subjectivist “spirituality.”
The true Church — the Catholic Church, which endures in the faithful who profess the integral Catholic faith and are led by bishops with valid sacraments and validly ordained priests — does not need “digital missionaries.” She needs apostles: men and women who are on fire with the supernatural virtues of faith, hope, and charity; who preach the Gospel with authority and clarity; who administer the sacraments with reverence and devotion; and who call all souls to conversion, penance, and the embrace of the Catholic Faith.
The conciliar sect’s “digital missionaries” are not apostles; they are content creators. They do not preach the Gospel; they “proclaim” it in the “digital environment.” They do not call souls to conversion; they “encounter” them where they are. They do not administer the sacraments; they build “communion.” They do not measure success by the number of souls saved; they measure it by “encounter” and “processes.”
This is not the Church of Christ. This is the conciliar sect: the abomination of desolation, the paramasonic structure, the neo-church of the Antichrist. And the “Digital Missionary School” is its latest and most revealing manifestation.
Source:
Church in Colombia begins training digital missionaries to faithfully proclaim the Gospel (ewtnnews.com)
Date: 09.05.2026