VaticanNews portal reports on June 17, 2026, that so-called “bishops” from Kenya’s North Rift region — Cleophas Oseso Tuka, John Mbinda, and Henry Juma Odonya — presided over an “Inter-diocesan peace and reconciliation Mass” in Chemolingot, Baringo County, calling for “social cohesion,” “dialogue,” and “fraternity” while citing the apostate Francis’ encyclical *Fratelli Tutti* and the arch-heretic John XXIII’s *Pacem in Terris*. The event, attended by priests, religious, government officials, and community leaders, addressed cattle rustling, banditry, and ethnic tensions — yet not a single word was spoken about the state of grace, the necessity of conversion to the Catholic Faith, the propitiatory sacrifice of the Most Holy Mass, or the eternal damnation awaiting unrepentant sinners. This is yet another spectacle from the conciliar sect, reducing the Church’s supernatural mission to naturalistic humanitarianism dressed in liturgical vestments.
The “Mass” as a Platform for Naturalistic Humanism
The article describes a “Eucharistic celebration” — but what species of Eucharist? Since the imposition of the Novus Ordo Missae in 1969, the conciliar sect has systematically gutted the Roman Rite of its propitiatory character, replacing the theology of the Unbloody Sacrifice of Calvary with the Protestant notion of a communal meal. The 1967 *Institutio Generalis* of the new rite, crafted by the Masonic architect Annibale Bugnini, deliberately obscured the reality of the Mass as a true sacrifice offered to God for the sins of the living and the dead. When these “bishops” speak of “peace” at their “Mass,” they invoke a rite that no longer clearly offers propitiation for sin — the very foundation of true peace.
Pope Pius XI, in his encyclical *Quas Primas* (1925), established the Feast of Christ the King precisely to combat the secularism that removes Christ and His law from public life. He wrote: “When God and Jesus Christ — as we lamented — were removed from laws and states and when authority was derived not from God but from men, the foundations of that authority were destroyed.” The peace proclaimed by these Kenyan “bishops” is not the peace of Christ the King demanding the submission of all nations to His divine law, but the peace of naturalistic humanism — a peace that requires no conversion, no repentance, no recognition of the Catholic Church as the one true religion outside of which there is no salvation (Extra Ecclesiam nulla salus).
The Heresy of “Fratelli Tutti” and the Apostate Francis
Bishop Cleophas Oseso explicitly drew inspiration from “Pope Francis’ encyclical *Fratelli Tutti*,” encouraging communities to embrace “a culture of encounter and fraternity.” This is a direct reference to the 2020 encyclical that Pope Pius IX would have condemned as a synthesis of religious indifferentism and naturalism. *Fratelli Tutti* treats all religions as paths to fraternity, effectively denying the unique salvific mission of the Catholic Church. It echoes the condemned Proposition 77 of the *Syllabus of Errors*: “In the present day it is no longer expedient that the Catholic religion should be held as the only religion of the State, to exclusion of all other forms of worship.”
The encyclical’s treatment of the Good Samaritan parable strips it of its supernatural meaning — Christ as the divine Savior of souls — and reduces it to a lesson in humanitarian solidarity. This is the very essence of Modernism as defined by Saint Pius X in *Pascendi Dominici Gregis* (1907): the reduction of the faith to a religious experience divorced from objective dogma, serving merely as a catalyst for social action. The “culture of encounter” is nothing other than the democratization of the Church, where the supernatural order is subordinated to horizontal human relationships.
John XXIII and the Poisoned Well of Pacem in Terris
Bishop Oseso also “recalled the teaching of Saint John XXIII in *Pacem in Terris*, which identifies truth, justice, love, and freedom as the foundations of peace.” This reference alone should alarm every Catholic faithful to the pre-conciliar deposit. John XXIII — the usurper who convened the Second Vatican Council, that great catastrophe of the twentieth century — opened the floodgates of Modernism within the Church’s structures. His encyclical *Pacem in Terris* (1963) was the first papal document to embrace the language of “human rights” as a substitute for the rights of God and the Church. It treated peace as achievable through natural means — dialogue, cooperation, mutual respect — without the prerequisite of conversion to the Catholic Faith and submission to the Social Kingship of Christ.
Saint Pius X, in *Lamentabili Sane Exitu* (1907), condemned Proposition 64: “Contemporary Catholicism cannot be reconciled with true knowledge without transforming it into a certain dogmaless Christianity, that is, into a broad and liberal Protestantism.” This is precisely what *Pacem in Terris* and its heirs have accomplished. The “peace” of John XXIII is the peace of indifferentism — a peace that places Catholicism on equal footing with every other belief system, denying the Church’s exclusive claim to truth.
The Omission of the Supernatural: Silence as Apostasy
The most damning aspect of this article is not what it says, but what it omits entirely. Bishop John Mbinda declared: “Peace is not merely the absence of conflict, but the presence of justice, solidarity, reconciliation, and mutual respect.” Bishop Henry Juma Odonya appealed to communities to “reject cattle rustling, banditry, revenge attacks, and all forms of violence.” The bishops encouraged the faithful to become “instruments of peace in their homes and communities.”
Not a single word about the necessity of baptism for salvation. Not a single word about the state of grace and the danger of mortal sin. Not a single word about the reality of hell, where those who die in enmity with God suffer eternal torments. Not a single word about the Most Holy Sacrifice of the Mass as the propitiation for sins. Not a single word about the obligation of all nations to submit to the Kingship of Christ. Not a single word about the Church’s infallible teaching that she alone possesses the means of salvation.
This silence is not accidental — it is the hallmark of the post-conciliar apostasy. As Pope Pius IX declared in the *Syllabus of Errors*, Proposition 15: “Every man is free to embrace and profess that religion which, guided by the light of reason, he shall consider true.” The Kenyan “bishops” operate within this framework of indifferentism, treating peace as a natural good achievable through human effort, dialogue, and cooperation — without reference to the supernatural order that alone gives meaning to human existence.
The “Common Good” Without Christ the King
The article concludes by noting that “the Church continues to encourage dialogue, respect for human dignity, and a commitment to the common good as essential pillars for lasting peace and national unity.” This language of the “common good” has been thoroughly co-opted by the conciliar sect to mean a purely naturalistic conception of social harmony — one that excludes the supernatural end of man and the rights of God over human societies.
Pope Leo XIII, in his encyclical *Immortale Dei* (1885), taught that the common good of society is inseparable from the recognition of the Catholic Church as the true religion and the submission of the state to the authority of Christ the King. He wrote that those who separate the state from the Church and God “are attempting to divorce the civil order from its connection with the Author of nature and of all things.” The “common good” proclaimed by these Kenyan “bishops” is a common good without Christ — which is no common good at all, but a pathway to eternal ruin.
Pius XI, in *Quas Primas*, was unequivocal: “The Kingdom of our Redeemer encompasses all men… 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 Kenyan “bishops” make no mention of this universal kingship. Their peace is a peace of accommodation with the world — the very accommodation that Christ warned against: “If the world hate you, ye know that it hated me before it hated you” (Jn 15:18).
The “Beatitudes” Stripped of Their Supernatural Meaning
Bishop Oseso cited Christ’s words in the Beatitudes: “Blessed are the peacemakers, for they shall be called children of God.” But in the mouth of a conciliar “bishop” who draws from *Fratelli Tutti* and *Pacem in Terris*, this citation is emptied of its supernatural content. The Beatitudes are not a program for social engineering — they are a description of the supernatural virtues that dispose the soul for eternal beatitude. The “peace” of the Beatitudes is the peace that comes from union with God through sanctifying grace, not the peace of intercommunal dialogue.
Saint Thomas Aquinas teaches that true peace is the “tranquility of order” — and order requires the subordination of all things to God as their ultimate end. Without this supernatural ordering, there can be no true peace, only a temporary cessation of hostilities that leaves souls in the state of sin and eternal peril. The Kenyan “bishops” offer the people of Baringo County a peace that cannot save — while the conciliar sect’s destruction of the true Mass, the true sacraments, and the true doctrine of salvation leaves those same people without the means of eternal salvation.
Conclusion: The Abomination of Desolation in Kenya
This “inter-diocesan peace and reconciliation Mass” is a microcosm of the post-conciliar apostasy. It takes the externals of Catholic worship — vestments, altars, the name of the Eucharist — and fills them with the content of naturalistic humanism, religious indifferentism, and Modernist theology. It cites the apostate Francis and the usurper John XXIII as authorities while ignoring the perennial Magisterium of the Church. It addresses temporal problems — cattle rustling, banditry, ethnic tensions — while remaining silent about the eternal destiny of souls.
The faithful must recognize these spectacles for what they are: not the work of the Catholic Church, but of the conciliar sect that has occupied the Vatican and its structures worldwide. The true Church — the Church of all ages, founded by Christ, governed by His law, and offering the Most Holy Sacrifice for the salvation of souls — endures in those faithful who profess the integral Catholic faith and are led by bishops with valid orders and valid jurisdiction. Let the faithful reject these modernist spectacles and return to the immutable Tradition that alone leads to true peace — the peace of Christ the King, in the Kingdom of Christ, through the one true Church of Christ.
Source:
Kenya: Bishops lead Inter-diocesan peace and reconciliation Mass (vaticannews.va)
Date: 17.06.2026