The VaticanNews portal reports on a gathering of twenty bishops from the Oblates of Mary Immaculate (OMI) at their General House in Rome from May 18-21, 2026, as part of the congregation’s 200th jubilee. The meeting’s theme, “Pilgrims of Hope in Communion,” directly mirrors the theme of the last General Chapter and the conciliar jubilee year, revealing a complete assimilation of the post-conciliar revolutionary spirit. The bishops participated in a “Wednesday General Audience with Pope Leo XIV,” paid courtesy visits to conciliar dicasteries, and celebrated Masses—all while reflecting on “mission” within the framework of the modernist “Church of the New Advent.” This event is not a celebration of true missionary zeal but a demonstration of the triumph of the conciar revolution within a once-Catholic congregation, now fully integrated into the paramasonic structure occupying the Vatican.
The Hermeneutic of Continuity as a Smokescreen for Revolution
The article presents the gathering as a natural continuation of a 200-year-old charism, invoking the founder, St. Eugene de Mazenod. This is a classic tactic of the conciar sect: using the language and figures of the past to legitimize a present that is its antithesis. The true charism of the Oblates, like that of all pre-conciliar religious orders, was the salvation of souls through the preaching of integral Catholic doctrine, the administration of the sacraments as propitiatory sacrifices, and the conversion of non-Catholics to the one true Faith. The modernist “charism” on display is reduced to being “Pilgrims of Hope in Communion”—a phrase empty of supernatural content, echoing the conciliar slogan of “synodality” and emphasizing horizontal communion over vertical obedience to God’s unchanging laws. The reflection led by “Bishop” Neil Frank on “how they themselves are living the charism” is symptomatic. The question is no longer whether the charism aligns with immutable Tradition, but whether they are living a subjective, internalized “charism” defined by the conciliar spirit.
The Reduction of Episcopal Ministry to Sociological Categories
The core of the bishops’ reflections reveals the total capitulation of their office to modernist anthropology. Their presentations were framed not by the supernatural ends of the episcopacy—teaching, governing, and sanctifying for eternal salvation—but by purely secular, sociological contexts:
- War (presented by “Bishop” Radoslaw Zmitrowicz of Ukraine): The focus is on the “situation,” not on the just war doctrine, the sins that cause war, or the call to repentance and peace through the Social Kingship of Christ. It is reduced to a humanitarian crisis management session.
- Secularism (presented by “Bishop” Pierre-Olivier Tremblay of Canada): The response to the plague of secularism, condemned by Pope Pius XI in Quas Primas as the “public apostasy” of nations, is not a call for the public reign of Christ the King and the submission of civil society to divine law. Instead, it is treated as a pastoral “context” to be navigated, a challenge for “dialogue” and “presence,” devoid of any demand for the conversion of the state.
- Minority Community (presented by “Archbishop” Bejoy D’Cruze of Bangladesh): This is pure liberation theology, focusing on marginalization and social identity rather than the universal call to holiness and the unity of the Mystical Body. It is ecclesiology replaced by sociology.
This triad perfectly mirrors the modernist obsessions: peace (without justice), dialogue (without truth), and inclusion (without conversion). The complete silence on the primary duty of a bishop—to preach extra Ecclesiam nulla salus (outside the Church there is no salvation) and to condemn error—is deafening.
Communion with the Usurper and the Dicasteries of the Anti-Church
The most damning evidence of the bishops’ apostasy is their deliberate and public communion with the architects of the conciar revolution. They did not merely visit Rome; they actively participated in its modernist liturgy.
During their time in Rome, the Bishops participated in the Wednesday General Audience with Pope Leo XIV and had the opportunity to greet him.
This act is not neutral. It is a public sign of recognition, obedience, and communion with the usurper on the Chair of Peter, the primary source of the current ecclesial crisis. Pope Leo XIV, like his predecessors from John XXIII onward, is a manifest heretic who has publicly taught doctrines contrary to the Catholic faith, as defined by the pre-1958 Magisterium. By seeking his audience and greeting him, these bishops implicitly endorse his authority and his modernist program, thereby severing themselves from the true Church. As St. Robert Bellarmine teaches, a manifest heretic ceases to be Pope and head ipso facto. To recognize him is to be cut off from the true body.
Furthermore, their “courtesy visit” to “Archbishop” Filippo Iannone, Prefect of the Dicastery for Bishops, and their dinner with “Cardinal” Luis Antonio Tagle, Pro-Prefect of the Dicastery for Evangelization, are acts of collaboration with the very structures that enforce modernist policies worldwide. The Dicastery for Evangelization, in its current form, is not an organ for the propagation of the Catholic faith but for the promotion of the conciar sect’s synodal and ecumenical agenda. Tagle is a known proponent of religious indifferentism. To break bread with him is to be complicit in his work.
The Liturgical Abomination and the Cult of the Founder
The celebration of “Mass” at the church of San Silvestro al Quirinale, where St. Eugene was ordained, and later in the General House chapel, is a sacrilege. These are not the Most Holy Sacrifice of the Mass as offered by validly ordained priests according to the unchanging Roman Rite, but the Protestantized Novus Ordo Missae, a rite that obscures the propitiatory nature of the sacrifice and is often invalid due to its defective form and intention. To invoke the memory of St. Eugene de Mazenod—a true bishop who fought against Jansenism and defended papal authority—while participating in these modernist liturgies is a profound blasphemy. It uses the saint’s memory to sanctify a revolution he would have condemned. The “festive celebration” on his feast day is a mockery, replacing the traditional liturgy that would actually honor him with the very rite that destroys the faith he sought to spread.
Prophets, Missionaries, Mystics, and Saints of the New Church
The closing remarks of the Superior General, “Fr.” Luis Ignacio Rois Alonso, reveal the ultimate goal: the creation of a new type of clergy for the new church.
He concluded his remarks by sharing with them his hope that they may be prophets, missionaries, mystics, and saints.
This is not the language of Catholic sanctity. The “prophets” here are not those who call sinners to repentance in the name of God, but those who “read the signs of the times” as defined by Gaudium et Spes. The “missionaries” are not those who preach Christ crucified and the necessity of baptism, but those who engage in “dialogue” and “accompaniment.” The “mystics” are not those who seek union with God through prayer and mortification, but those who experience “communion” with the world. And the “saints” are not those who die in the state of grace, having kept the commandments, but those who are canonized by the conciar sect for their adherence to its novelties. The entire vision is horizontal, naturalistic, and centered on the self, not on the glory of God and the salvation of souls.
Conclusion: The Triumph of the Conciliar Spirit
The gathering of these twenty Oblate bishops is a microcosm of the entire conciar revolution. It demonstrates a complete break with the past, a total embrace of modernism in its theological, liturgical, and pastoral dimensions. They are not the successors of St. Eugene de Mazenod; they are the products of the Second Vatican Council and its aftermath. Their “hope” is not the theological virtue that trusts in God’s promises, but the conciliar slogan of optimism about the world. Their “communion” is not the unity of the faithful in the true faith and the true sacraments, but the false unity of the synodal process. Their “mission” is not the conversion of the world to Christ the King, but the adaptation of the Church to the world. This event is not a celebration of Catholic missionary tradition but a funeral rite for it, conducted by those who have buried it and now dance on its grave. The true Church, the remnant that holds fast to the integral faith, must mourn this apostasy and redouble its prayers for the restoration of all things in Christ, when every knee shall bow, in heaven, on earth, and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father (Philippians 2:10-11).
Source:
Twenty Oblate Bishops renew their call to mission during visit to Rome (vaticannews.va)
Date: 22.05.2026