The Register portal reports on the upcoming second consistory of the usurper Leo XIV, scheduled for June 26-27, 2026. The article, authored by Edward Pentin, details procedural changes aimed at placating criticism of the January consistory, which was denounced as “very controlled.” These changes include a final session of “free dialogue” with three-minute interventions and a dedicated email address for cardinals to submit written contributions directly to the antipope. The agenda focuses on “tensions, divisions and conflicts,” “languages and attitudes” for peace, and the implementation of the Synod on Synodality, while pointedly avoiding the Traditional Latin Mass, Roman Curia reform, and a direct discussion of just-war theory. The article reveals a body of cardinals apprehensive about the “synodal” structure, preferring open debate, yet ultimately participating in a process that marginalizes their role and avoids the true crises of faith. This consistory is not a restoration of genuine collegiality but a carefully managed spectacle designed to consolidate the modernist revolution under the guise of dialogue.
The Illusion of Reform: Procedural Tweaks Masking Systemic Apostasy
The leaked letter from Cardinal Giovanni Battista Re, the dean of the College of Cardinals, outlines procedural adjustments intended to give the June consistory an air of openness. The introduction of a “free dialogue” session and a dedicated email for written contributions are presented as concessions to those who criticized the January meeting as “very controlled.” However, these are superficial modifications that leave the fundamental structure intact. The core of the consistory remains a four-phase process of “controlled discussions” with pre-set themes, time-limited interventions, and summaries drafted by appointed chairmen and secretaries. This is not a restoration of the College of Cardinals as a genuine advisory body to the Roman Pontiff; it is a refinement of the synodal method, a bureaucratic mechanism for manufacturing consensus and managing dissent.
The very language used—”shared listening,” “mutual listening and respect,” “fraternal affection”—is the therapeutic jargon of modernist dialogue, designed to suppress doctrinal confrontation in favor of a false unity. As Pope Pius IX declared in the Syllabus of Errors, the Church is not a society that defines its rights by the permission of the state, nor is its governance a matter of consensus-building among fallible men. The true Church is a perfect society, endowed by its Divine Founder with all the rights and authority necessary for its mission. The consistory, as described, treats the College of Cardinals not as successors to the Apostles with a divinely assisted role in governing the Church, but as a focus group whose “concerns” are to be managed and filtered through a synodal process. The promise that contributions will be read by someone the antipope “trusts” only underscores the personalist and extra-sacral nature of this governance, which depends on private loyalties rather than on the unchanging constitution of the Church.
The Agenda of Omission: Silence on the True Wounds of the Church
The most revealing aspect of the consistory is not what it includes, but what it deliberately excludes. The agenda is a catalog of naturalistic and worldly concerns, a program for a humanitarian organization, not for the Church Militant. The discussion topics—”the impact of tensions, divisions and conflicts,” “what languages and attitudes can foster peace and reconciliation”—are the language of secular conflict resolution, not of supernatural faith. They reduce the profound crisis of the Church to a problem of interpersonal relations and communication strategies, ignoring the root cause: the betrayal of Catholic doctrine and the worship of man.
The article notes the glaring absence of the Traditional Latin Mass, the “reform of the Roman Curia,” and a direct discussion of just-war theory. This is not an oversight; it is a strategic avoidance of the very issues that define the current apostasy. The Most Holy Sacrifice of the Mass, the unbloody renewal of Calvary, is the source and summit of the Church’s life. Its suppression by the conciliar sect through Traditionis Custodes is an act of iconoclasm that reveals the anti-sacral nature of the post-conciliar regime. To discuss “peace and reconciliation” while the true Mass is under persecution is a blasphemy. Similarly, the Roman Curia, which has been the primary engine for the dissemination of modernist errors, is left untouched, ensuring the continuation of its bureaucratic stranglehold over the Church’s governance.
The avoidance of just-war theory, following Leo XIV’s dismissal of it as “outdated” in his encyclical Magnifica Humanitas, is a capitulation to the spirit of the world. The Church has always taught that a just war, under strict conditions, is a legitimate act of charity to protect the innocent and restore justice. To discard this teaching is to abandon the Church’s prophetic role and reduce its moral authority to a vague, pacifist sentimentality that leaves the faithful defenseless before aggression. This agenda is a perfect illustration of the modernist method: silence on supernatural truths, and a focus on temporal, naturalistic “worksites.”
The Synodal Structure: A Machine for Manufacturing Heresy
The consistory’s “synodal structure” is the object of apprehension for some cardinals, including the “Cardinal” Gerhard Müller, who reportedly favors “more open debates in the plenary.” This criticism, while valid in its preference for open debate, fails to recognize that the synodal process itself is the problem, not just its application. The Synod on Synodality is not a neutral tool; it is a mechanism designed to institutionalize the errors of false ecumenism, religious freedom, and the democratization of the Church. Its goal is not the proclamation of truth but the creation of a new, horizontal ecclesial reality where the “sense of the faithful” replaces the Magisterium.
The final session of the consistory is dedicated to the “implementation process of the synod,” a chilling prospect that signals the acceleration of the modernist revolution. The article notes that this session may provide a chance to express concerns over “Synod Group 9,” which argued for the normalization of same-sex relations. This is a classic tactic of the conciliar sect: to present the most extreme, blasphemous proposals as part of a “listening” process, thereby normalizing the intolerable and shifting the Overton window of what is considered acceptable. The concern of some cardinals is not that such proposals are evil, but that they are politically inconvenient or pastorally difficult. Their opposition is tactical, not doctrinal.
The consistory is a microcosm of the entire conciliar revolution. It is a gathering of men who have largely embraced the religion of man, discussing how to manage the structures of a church that has ceased to be the pillar and bulwark of the truth. The “tensions and disagreements” that Cardinal Re says should be addressed with “respect and fraternal affection” are not mere personality clashes; they are the fundamental conflict between the Catholic Faith and the modernist synthesis of all heresies. This conflict cannot be resolved by dialogue; it can only be resolved by a return to the immutable doctrine of the Church and the condemnation of error. The consistory, by its very nature, is incapable of doing this. It is a meeting of the servants of the abomination of desolation, planning the next phase of their revolution, while the true Church endures in the catacombs, faithful to the end.
Source:
Pope Leo XIV Convenes Second Consistory Amid Continued Concerns Over ‘Synodal’ Structure (ncregister.com)
Date: 25.06.2026