Vatican News portal reports on the Extraordinary Consistory of the conciliar sect, where 178 cardinals of the new church convened under the presiding “Pope” Leo XIV. The first session, focused on the theme “In what kind of world are we called to proclaim the Gospel?”, was a masterclass in naturalistic humanism, devoid of supernatural faith, and centered on the social activism of the post-conciliar revolution. The entire event was a glaring display of the modernist apostasy condemned by St. Pius X, where the true Kingship of Our Lord Jesus Christ is replaced by the reign of man, and the preaching of the Gospel is eclipsed by the promotion of a secular, humanitarian agenda.
A Synod of the World, Not of the Church
The very framing of the consistory’s theme, “In what kind of world are we called to proclaim the Gospel?”, is a modernist trap. It assumes that the Gospel must be adapted to the world’s changing standards, rather than the world being called to constant, unchanging conversion to the Gospel of Jesus Christ. This is the very essence of the condemned error of the evolution of dogmas. The Gospel is not a set of flexible principles to be discerned anew by each generation; it is the “power of God unto salvation to every one that believeth” (Romans 1:16), immutable and eternal.
Catholic doctrine before the advent of this conciliar revolution was unequivocal: the mission of the Church is to sanctify souls and lead them to heaven, not to solve the temporal problems of the world. The primary concerns of this assembly—social transformation, political tensions, economic crises, and ecological issues—are all secondary to the salvation of souls. By centering their reflections on these worldly issues, these cardinals reveal their adherence to the condemned heresy of naturalism, which reduces the Church to a mere humanitarian agency.
The Reign of Christ the King Denied
The most glaring omission from this entire consistory is the absolute silence on the Social Kingship of Jesus Christ. Pope Pius XI, in his encyclical *Quas Primas*, declared that “the manifold evils in the world” are due to the fact that “very many have removed Jesus Christ and His most holy law from their customs, from private, family, and public life.” He further stated that “the hope of lasting peace will not yet shine upon nations as long as individuals and states renounce and do not wish to recognize the reign of our Savior.”
The cardinals of the conciliar sect, gathered in their working groups, discussed “increasing polarisation,” “violence,” “wars and conflicts,” and “the crisis of credibility” of institutions. Yet, they offered no solution rooted in the recognition of Christ’s authority over nations. Instead, they proposed the false panaceas of “dialogue,” “solidarity,” and “synodality.” This is a direct repudiation of the teaching that “the state is happy not by one means, and man by another; for the state is nothing else than a harmonious association of men” and that all must be subject to the authority of Christ the King (Pius XI, *Quas Primas*).
The post-conciliar church has systematically abandoned this fundamental truth. It no longer calls upon rulers and nations to publicly honor Christ and obey His laws. Instead, it seeks to “reconcile” itself with the world, with “progress, liberalism and modern civilization,” a proposition explicitly condemned by Pope Pius IX in the Syllabus of Errors (Proposition 80). The entire agenda of this consistory is a practical manifestation of this condemned reconciliation.
The “Gospel” of Secular Humanism
The “Gospel” these cardinals are preparing to proclaim is not the Gospel of Jesus Christ, but the gospel of secular humanism. Their concerns are entirely horizontal: “excessive individualism,” “the crisis of the family,” “loneliness,” “suicide rates,” “drug use,” “economic and financial crises,” “difficulties in the labour market,” “migration,” “the ecological crisis,” and “corruption.”
While the Church has a duty to guide souls in all states of life, the reduction of her mission to addressing these temporal, naturalistic concerns is a betrayal of her divine mandate. The true “signs of hope” they claim to see—”growing vocations, popular devotion and the joyful faith of the People of God”—are, in reality, the remnants of the true faith that the conciliar revolution has been systematically destroying. The “joyful faith” they speak of is the naturalistic joy of human community, not the supernatural joy of sanctifying grace.
The call for the Church to present herself as “a mother and a welcoming home” is a perversion of the Church’s true nature. The Church is indeed a mother, but she is a mother who disciplines her children, who demands conversion, and who teaches the narrow way that leads to life. The modernist “welcoming home” is a fatherless house that offers no correction, no doctrine, and no salvation, only a comfortable accommodation to the spirit of the world.
Modernist Condemnation of the “Signs of the Times”
The entire methodology of this consistory—reading the “signs of the times”—is a hallmark of the Modernism condemned by St. Pius X in *Lamentabili Sane Exitu*. The condemned proposition states that “the Church is an enemy of the progress of natural and theological sciences” (Proposition 57) and that “the progress of sciences requires a reform of the concept of Christian doctrine concerning God, creation, Revelation, the Person of the Incarnate Word, and Redemption” (Proposition 64).
The cardinals’ reflections on “sufferings, tensions and questions that run through today’s peoples” and their call for “shared discernment” are a direct application of this modernist method. They are not applying immutable divine principles to the modern world; they are allowing the modern world to dictate the principles. This is the “evolution of dogma” that St. Pius X so vehemently condemned, where “truth changes with man, because it develops with him, in him, and through him” (Proposition 58).
The emphasis on “synodality” as a “providential path” is the democratization of the Church, a rejection of her hierarchical constitution established by Christ. It is the implementation of the modernist dream of a Church that is not a perfect society endowed with authority from her Divine Founder, but a human institution that evolves and adapts to the democratic spirit of the age.
The “Holy Father” of the Antichrist
The presiding figure of this consistory, “Pope” Leo XIV, is the culmination of the post-conciliar revolution. His introductory address and concluding remarks were a masterclass in modernist ambiguity. He spoke of “suffering,” “loneliness,” and “communion,” but never once identified the true cause of these ills: sin and the rejection of Jesus Christ. He offered no supernatural remedy, only the naturalistic solution of “creating opportunities and experiences of genuine encounter.”
His reference to the “man left half dead” from Cardinal Ryś’s meditation is a perfect metaphor for the conciliar church itself. The man was attacked by robbers (the modernists) and left for dead. The true Church, represented by the Levite and the priest, passed by on the other side, refusing to help because she was no longer a true Church. The conciliar sect, in the guise of the Good Samaritan, has taken possession of the victim, but it offers not the oil and wine of the sacraments and true doctrine, but the false wine of naturalism and the false oil of human solidarity.
The entire event was a celebration of the abomination of desolation. The cardinals are not successors of the Apostles; they are officers of the antichurch. Their “Mass” is a protestantized rite, their “Gospel” is a humanist manifesto, and their “Pope” is the chief executive of a global humanitarian corporation. The true Catholic Church, founded on the rock of Peter, endures in the faithful who profess the integral Catholic faith and reject this entire modernist revolution.
Source:
Consistory: 178 Cardinals take part in the first session with Pope Leo (vaticannews.va)
Date: 26.06.2026