EWTN News reports that the June 26–27 consistory of “cardinals” convened by the antipope Leo XIV will address the synodal process, a possible “updating” of the doctrine of just war, and the encyclical Magnifica Humanitas — all under the guise of “mutual listening” and “discernment.” This gathering of the conciliar sect’s hierarchy is nothing but another stage in the systematic dismantling of Catholic doctrine, replacing immutable truth with the chimeras of modernist “dialogue” and naturalistic humanism.
The Fraud of “Mutual Listening” and “Discernment”
The dean of the College of Cardinals, Giovanni Battista Re, described the consistory as “a space for mutual listening, discernment, and shared exploration of certain issues relevant to the life and mission of the Church in the present time.” This language is not Catholic — it is the bureaucratic jargon of corporate management and Masonic lodges, transplanted into the structures occupying the Vatican. The Church does not “discern” doctrine; she teaches, governs, and sanctifies with the authority of Christ. As Pope Pius XI declared in Quas Primas, the Church’s mission is not to gather opinions but to proclaim 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 astray 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 very concept of “mutual listening” among “cardinals” presupposes that divine revelation is subject to collective human deliberation — a proposition condemned by St. Pius X in Lamentabili sane exitu (proposition 6): “The Church listening cooperates in such a way with the Church teaching in defining truths of faith, that the Church teaching should only approve the common opinions of the Church listening.” This is the democratization of the Magisterium, the reduction of the teaching authority of the Vicar of Christ to a boardroom consensus.
The “Updating” of Just War Doctrine: Abolishing the Supernatural Order
Perhaps the most revealing agenda item is the discussion of “what concrete ways can help Christian peoples and communities preserve and build peace” and the implicit revision of the traditional Catholic doctrine of just war. The encyclical Magnifica Humanitas — a document of the conciliar sect — frames peace as a “condition for the universal common good,” a purely naturalistic formulation that strips the question of war and peace from its supernatural foundation.
The traditional Catholic doctrine of just war, articulated by St. Augustine, St. Thomas Aquinas, and the Church’s perennial teaching, is grounded in the recognition that justice is not a human convention but a divine attribute, and that the right to wage war derives from the authority of legitimate sovereigns acting in accordance with the natural law and the law of God. Pope Pius XII, in his Christmas Message of 1944, reaffirmed that “the norm of justice, which in the state of peace is merely suspended, is again valid in the state of war” and that war can only be just when all means of peaceful settlement have been exhausted, when the damage inflicted by the aggressor is grave and lasting, and when there is a reasonable hope of success.
By contrast, the conciliar sect’s approach reduces peace to a “condition” — a secular, sociological category — rather than the tranquillitas ordinis (the tranquility of order) that St. Augustine defined as the proper arrangement of society under God. The “updating” of just war doctrine is not a refinement but an abolition, replacing the objective moral law with situational ethics and the sentimental pacifism that Pope Pius IX condemned in the Syllabus of Errors (proposition 62): “The principle of non-intervention, as it is called, ought to be proclaimed and observed.”
The questions posed to the “cardinals” — “What sufferings, tensions, and questions are most pressingly affecting the peoples and ecclesial communities entrusted to your care today?” — reveal a purely horizontal, anthropocentric concern. Nowhere is there mention of the state of grace, the necessity of conversion, the reality of sin as the true cause of war, or the obligation of rulers to submit to Christ the King. This silence is not accidental; it is the defining characteristic of modernism. As St. Pius X warned in Pascendi Dominici Gregis, the modernist “passes from one act to another, so that finally the philosophical and theological systems he has constructed are entirely based on the vital immanence of faith” — that is, on human experience rather than divine revelation.
Synodality: The Permanent Revolution of the Conciliar Sect
The fourth session, dedicated to an “update on the synod’s implementation process” and “free dialogue” with three-minute interventions, is the clearest expression of the synodal revolution that has consumed the structures occupying the Vatican since the time of the antipope John XXIII. Synodality, as practiced by the conciliar sect, is not a consultative process in the traditional sense — it is a permanent mechanism for the erosion of doctrinal clarity, designed to create the impression of collective ownership over decisions that are, in fact, imposed from above.
The three-minute intervention format is particularly revealing. It reduces the gravest questions of faith and morals to sound bites, ensuring that no substantive theological argument can be developed. This is not deliberation — it is theatrical consultation, a simulation of participation that serves to legitimize predetermined outcomes. The entire synodal process, from its inception under the antipope Paul VI to its current radicalization under Leo XIV, has been a vehicle for the progressive normalization of error: the acceptance of divorce and remarriage, the opening to homosexual unions, the relativization of the Church’s missionary mandate, and the subordination of doctrine to “pastoral sensitivity.”
Pope Leo XIII, in Immortale Dei, taught that “the Almighty, therefore, has given the charge of the human race to two powers, the ecclesiastical and the civil, the one being set over divine, and the other over human, each the highest in its own kind, and each fixed within limits which are defined by its own nature and special object.” The synodal process obliterates this distinction by subjecting the Church’s divine mandate to the horizontal dynamics of human consensus — a proposition condemned by Pope Pius IX in the Syllabus of Errors (proposition 19): “The Church is not a true and perfect society, entirely free — nor is she endowed with proper and perpetual rights of her own, conferred upon her by her Divine Founder; but it appertains to the civil power to define what are the rights of the Church, and the limits within which she may exercise those rights.”
The Encyclical Magnifica Humanitas: Naturalistic Humanism as Counter-Gospel
The encyclical Magnifica Humanitas — whose very title echoes the modernist cult of “humanity” rather than the glory of God — is the theological foundation of this consistory’s agenda. Its treatment of peace as a “condition for the universal common good” rather than as a consequence of justice and submission to divine law places it squarely within the tradition of the conciar sect’s social teaching, which has progressively abandoned the supernatural order in favor of a naturalistic humanism indistinguishable from secular liberalism.
Pope Pius XI, in Quas Primas, identified the root of modern evils: “this kind of outpouring of evil has afflicted the whole world because very many have removed Jesus Christ and His most holy law from their customs, from private, family, and public life.” The encyclical Magnifica Humanitas, by framing the Church’s mission in terms of “reading the transformations of our time in the light of the Gospel,” inverts this order: instead of judging the times by the immutable Gospel, it judges the Gospel by the spirit of the times. This is the hermeneutic of continuity in reverse — not the continuity of doctrine, but the continuity of apostasy.
The conciliar sect’s obsession with “artificial intelligence,” “ecological crisis,” and “social justice” — themes that have dominated its documents since Laudato Si’ — reveals a Church that has lost sight of its supernatural mission. The true crisis of our time is not technological or ecological but spiritual: the apostasy of nations, the corruption of the clergy, the destruction of the liturgy, and the abandonment of the sacraments. No consistory, no encyclical, no “synodal process” can address these evils because the conciar sect is itself the cause.
The Pallium Ceremony: Empty Ritual in an Empty Church
The consistory will conclude with the imposition of pallia on new metropolitan archbishops on June 29, the feast of Sts. Peter and Paul. The pallium, once a symbol of the metropolitan’s communion with the See of Peter and participation in the authority of the Vicar of Christ, has been reduced in the conciliar sect to a ceremonial vestment stripped of its doctrinal significance. When imposed by an antipope upon “archbishops” whose very office is derived from a heretical authority, the ceremony is not a sacramental act but a parody of Catholic order — a ritual without substance, signifying nothing.
The feast of Sts. Peter and Paul commemorates the martyrdom of the princes of the Apostles, who shed their blood for the faith delivered once and for all to the saints. The conciliar sect, which has systematically betrayed that faith through its embrace of modernism, ecumenism, and religious indifferentism, has no right to invoke their patronage. As Pope Pius IX declared in Qui Pluribus: “the Church has always regarded as her enemy and has condemned those who hold that the profession of any religion whatsoever can lead to eternal salvation.” The pallia imposed by Leo XIV are not signs of communion with Peter but of complicity with the enemies of Peter’s faith.
Conclusion: The Abomination of Desolation Continues
The June consistory of the conciar sect is not a gathering of the Church’s hierarchy but a meeting of the managers of the abomination of desolation that has occupied the See of Peter since 1958. Every agenda item — synodality, the revision of just war doctrine, the naturalistic humanism of Magnifica Humanitas, the theatrical “dialogue” — is a further step in the dismantling of Catholic truth and the construction of a counterfeit religion devoted to the worship of man and the service of the world.
The true Church endures — in the faithful who profess the integral Catholic faith, in the priests who offer the Most Holy Sacrifice according to the immemorial rite, in the bishops who hold fast to the deposit of faith. The consistory of Leo XIV will pass into history as yet another monument to the conciliar apostasy, while the faithful will continue to pray for the restoration of the Kingdom of Christ on earth, knowing that “in the end, His truth shall triumph, for His kingdom shall have no end” (Dan. 7:14).
Source:
June consistory of cardinals will address synod, war, artificial intelligence (ewtnnews.com)
Date: 04.06.2026