EWTNNews portal reports that on June 26, 2026, the usurper “Pope” Leo XIV opened his second extraordinary consistory of cardinals, defending the synodal format as a path to “grow in communion.” Addressing the College of Cardinals in the Paul VI Hall, he acknowledged reservations but insisted the Lord is leading the Church along this path. The session focused on implementing the Synod on Synodality, building a “civilization of love,” and adopting a “synodal style” to address the world’s wounds. The entire exercise is a modernist coup d’état, repackaging the democratization of the Church as a spiritual exercise while systematically dismantling the hierarchical constitution Christ Himself established.
The Synodal Heresy: A Counterfeit Ecclesiology
The central thesis of Leo XIV’s address—that synodality is a path to “grow in communion”—is a direct assault on the divine constitution of the Church. The Church does not “grow” in communion through round-table discussions and “free dialogue” sessions; communion is the result of unity in the true Faith, participation in the sacraments, and submission to the hierarchical authority established by Christ. Pius XI explicitly taught that the Kingdom of Christ is not a democratic experiment but a spiritual reality requiring obedience to divine law (Quas Primas). By framing synodality as “an attitude, an openness, a willingness to understand,” the conciliar apparatus reduces the unchanging deposit of faith to a malleable consensus, a notion condemned by St. Pius X as the essence of Modernism (Lamentabili sane exitu).
The Abolition of Petrine Authority
In a breathtaking display of inverted authority, Leo XIV closed his homily by stating that in helping him, the cardinals “will find in me one who asks, not commands.” He further asserted that “the authority of primacy belongs to the one who listens and only then leads, to the one who learns and only then teaches.” This is not humility; it is a calculated abdication of the office of the Sovereign Pontiff. The Church has always taught that the Pope is the Vicar of Christ, possessing supreme, full, immediate, and universal power of jurisdiction (Pastor Aeternus). The idea that the primacy is served by “listening” before leading transforms the supreme legislator into a mere facilitator of the majority will, a concept diametrically opposed to the papal office as defined by the First Vatican Council. As Bellarmine notes, the Pope holds his authority directly from God, not from the consent of the governed (De Romano Pontifice).
The “Civilization of Love” as Naturalistic Humanism
The consistory’s focus on a “civilization of love” and the “common good,” drawing on the encyclical Magnifica Humanitas, reveals the naturalistic core of the conciliar revolution. While these phrases sound benign, in the context of post-conciliarism, they signify a reduction of the Church’s mission to temporal humanitarianism. The Church was instituted by Christ for the salvation of souls, not for the construction of earthly utopias. Pius IX condemned the error that the Church’s primary role is to serve the “well-being and interests of society” in a naturalistic sense (Syllabus of Errors, No. 40). By prioritizing “human dignity” and “shared responsibility” over the supernatural end of man, the conciliar sect aligns itself with the very secularism Pius XI sought to combat.
Synodality as a Tool of Demolition
The insistence that synodality is “learned by practising it” and that it “safeguards communion” while fostering the “participation of all” is a classic modernist trope. It mirrors the condemned proposition that “the organic structure of the Church is subject to change, and the Christian community… is subject to continuous evolution” (Lamentabili, No. 53). The Church is not a human organization to be restructured according to contemporary management theories; it is the Mystical Body of Christ, whose hierarchy and dogmas are immutable. The synodal process is merely a mechanism to legitimize the introduction of novelties—such as the blessing of sodomite unions and the ordination of women to lay “ministries”—under the guise of “discernment.”
The Illusion of Collegiality
Leo XIV’s emphasis on “collegiality” and “Christian fraternity” is a smokescreen for the centralization of power in the hands of a progressive elite. While he speaks of “listening to what is emerging in local churches,” the reality is that the synodal process is tightly controlled from the top. The “free dialogue” session and the dedicated email address are theatrical concessions designed to placate conservative elements within the College of Cardinals. The true purpose of these gatherings is to manufacture a consensus for the final phase of the apostasy: the complete eradication of the last remnants of Catholic identity within the institutional structure. As the Defense of Sedevacantism argues, a manifest heretic cannot be the head of the Church, and the promotion of synodality—a heresy against the divine constitution of the Church—is a manifest sign of this defection.
Conclusion: The Abomination of Desolation
The synodal consistory is not a path to communion; it is a path to total apostasy. By replacing the authority of Christ with the consensus of men, the conciliar sect has built a counter-church dedicated to the glorification of man. The “strong, explicit and public” support requested by Leo XIV is a demand for complicity in the destruction of the Faith. True communion is only possible in the integral Catholic Faith, which the conciliar revolution has systematically dismantled. The faithful must reject this synodal abomination and cling to the unchanging Tradition of the Church, which teaches that peace is only possible in the Kingdom of Christ, not in the chaos of a human assembly.
Source:
Pope Leo XIV defends synodal consistory as path to ‘grow in communion’ (ewtnnews.com)
Date: 26.06.2026