Vatican News portal reports that during the Extraordinary Consistory held on June 26, 2026, in the Paul VI Audience Hall — that temple of modernist architecture consecrated to the religion of man — Cardinal Grzegorz Ryś, “Archbishop” of Łódź, delivered a meditation proposing the Parable of the Good Samaritan as the “model” for the Church’s mission in the modern world. Drawing explicitly on Paul VI’s closing address at Vatican II, the “cardinal” urged his fellow usurpers to recognize “signs of compassion already present in the world” and to learn mercy from “outsiders” and even “enemies,” reducing the Church’s supernatural mission to a horizontal dialogue with secular humanitarianism. The article presents this address without a single critical remark, as though the abandonment of the Church’s divine mandate to convert all nations were a sign of spiritual progress rather than the consummation of the modernist apostasy condemned by St. Pius X.
The Parable Stripped of Its Supernatural Context
The Parable of the Good Samaritan, as recounted in Luke 10:25-37, was spoken by Our Lord Jesus Christ in response to the lawyer’s question: “And who is my neighbor?” Christ’s answer, far from being a lesson in interreligious dialogue or secular humanitarianism, is a profound exposition of the supernatural order of charity — a charity that has its origin in God, is nourished by grace, and is ordered toward the eternal salvation of souls. The Samaritan in the parable is not presented as a model of autonomous human goodness existing independently of the true faith; he is a figure who acts with the mercy that God alone can inspire, and his charity is meaningful precisely because it participates in the divine charity that flows from the Sacred Heart of Jesus.
Yet Cardinal Ryś, following the well-worn path of modernist exegesis condemned in Lamentabili sane exitu (propositions 16, 19, and 22, which reject the historical truth of the Gospels and reduce dogmas to interpretations worked out by human effort), presents the Samaritan as a figure who teaches the Church from a position of exteriority: “Although considered an outsider and even an enemy, the Samaritan becomes the true teacher, Cardinal Ryś said, challenging the Church to set aside prejudice and learn from acts of compassion wherever they are found.” This is not Catholic theology; it is the naturalism of the modernist who, as St. Pius X wrote in Pascendi Dominici Gregis, “puts nature before grace, man before God.”
The cardinal’s assertion that “charity is not the exclusive preserve of Christians but a place where the Church and the world can meet in genuine dialogue” is a direct assault on the Catholic doctrine that supernatural charity — the theological virtue of love infused at baptism and nourished by the sacraments — is found only in the true Church and in those who are united to her by faith and communion. As Pope Pius XI taught in Quas Primas: “His reign encompasses also all non-Christians, so that most truly the entire human race is subject to the authority of Jesus Christ.” The reign of Christ the King is not a dialogue between equals; it is the sovereign dominion of the God-Man over every soul, demanding submission of intellect and will.
The Wounds of Man Without the Remedy of Redemption
Cardinal Ryś describes the wounded traveler as “an image of humanity today” — victims of violence, stripped of dignity, bearing psychological and spiritual wounds, experiencing loneliness and indifference. He speaks of “modern secularisation” and “the misuse of religion for ideological purposes” as causes of the loss of authentic human dignity. What does he omit? Everything that matters.
There is no mention of original sin — the true root of all human misery. There is no mention of the state of mortal sin, which alone renders a soul truly “half-dead” in the supernatural sense. There is no mention of the necessity of baptism, of the sacrament of penance, of the Most Holy Sacrifice of the Mass as the sole means of propitiation for sin. There is no mention of the Four Last Things — death, judgment, hell, and heaven. There is no mention of the fact that the only true remedy for the wounds of the human soul is the Precious Blood of Jesus Christ, applied through the sacraments of the true Church.
This silence is not accidental; it is the hallmark of the modernist apostate. As the Syllabus of Errors of Pope Pius IX condemns in proposition 58: “all the rectitude and excellence of morality ought to be placed in the accumulation and increase of riches by every possible means, and the gratification of pleasure” — so the modernist reduces the entire moral and spiritual life to the horizontal plane of psychological well-being and social compassion. The supernatural order is simply erased.
The cardinal’s reference to “the traveller’s journey away from Jerusalem as a symbol of societies increasingly detached from God” is particularly revealing. Jerusalem — the city of the Great King, the site of the Temple, the place of the Sacrifice of the Cross — is reduced to a mere symbol of religious affiliation, and “detachment from God” is presented as a sociological phenomenon rather than the mortal guilt of rational creatures who have rebelled against their Creator. The modernist cannot speak of sin as it truly is — an offense against God deserving of eternal punishment — because his entire system is built on the denial of the supernatural and the reduction of religion to sentiment and social action.
Learning from “Outsiders”: The Ecumenical Heresy
The most dangerous element of Cardinal Ryś’s address is his explicit call for the Church to “learn from acts of compassion wherever they are found” and to recognize “the many works of mercy already present in society” without jealousy. This is nothing other than the false ecumenism condemned by Pope Pius XI in Mortalium Animos: “the false opinion held by those who dream of a federation of Christian churches, or at least of a mutual understanding and cooperation between them, on the condition that each should retain its own opinions and traditions, even if these are contradictory to those of others.”
The cardinal’s Samaritan is not a figure of the one who enters the true Church and receives the faith; he is a figure of the non-Catholic, the schismatic, the pagan — one whose “mercy, closeness and generosity” are presented as autonomous sources of spiritual teaching. This is the heresy of indifferentism, condemned in proposition 15 of the Syllabus: “Every man is free to embrace and profess that religion which, guided by the light of reason, he shall consider true,” and in proposition 17: “Good hope at least is to be entertained of the eternal salvation of all those who are not at all in the true Church of Christ.”
The Church has never “learned” charity from the world. The Church is the repository of charity, because she alone possesses the sacraments, the true faith, and the indwelling of the Holy Ghost. As Our Lord said: “Without Me, you can do nothing” (John 15:5). The idea that the conciliar sect — which has systematically destroyed the sacraments, corrupted the Mass, and spread heresy for over six decades — should now present itself as the student of secular compassion is not merely absurd; it is blasphemous.
The Paul VI Audience Hall: Fitting Temple for a False Mission
It is not without significance that this meditation was delivered in the Paul VI Audience Hall, named after the “pope” who inaugurated the post-conciliar religion of man-worship with his “Mass” of 1969 and his encyclical Humanae Vitae — a document that, while containing some true statements, was issued by a man who had already done more to destroy the Church than any heretic in history. Paul VI himself, in his closing address at Vatican II on December 7, 1965, explicitly identified the Church with the world in a manner that would have been unthinkable before the conciliar revolution: “The religion of the God who became man has met the religion of man who makes himself God.” This is the very essence of modernism — the religion of man who makes himself God — and it is this religion that Cardinal Ryś now proposes as the “model” for the Church’s mission.
The Extraordinary Consistory itself — a gathering of “cardinals” who owe their titles to antipopes, who have sworn allegiance to a structure that has formally and materially abandoned the Catholic faith — is an exercise in collective apostasy. These men are not successors of the Apostles; they are officers of a paramasonic structure that occupies the Vatican and uses the external forms of Catholicism to advance the religion of naturalism condemned in the first proposition of the Syllabus: “There exists no Supreme, all-wise, all-provident Divine Being, distinct from the universe.”
The True Model: Christ the King, Not the Good Samaritan
The true model for the Church’s mission in every age is not the Good Samaritan but Christ the King — the God-Man who commanded: “Go ye into the whole world, and preach the Gospel to every creature. He that believeth and is baptized, shall be saved; but he that believeth not, shall be condemned” (Mark 16:15-16). The Church’s mission is not to learn compassion from the world but to bestow the grace of God upon the world through preaching, baptism, and the sacramental life. The Church does not meet the world on the common ground of humanitarianism; she stands as the sole ark of salvation, calling all men to enter or perish in the flood.
As Pope Pius XI declared in Quas Primas: “We cannot contribute more effectively to the renewal and establishment of peace than by restoring the reign of our Lord.” The reign of Christ the King — over individuals, families, and states — is the only foundation of true peace, true justice, and true charity. The modernist substitution of the Good Samaritan for Christ the King is not a development; it is a betrayal. It is the replacement of the supernatural mission of the Church with the naturalistic humanism condemned in proposition 65 of Lamentabili: “Contemporary Catholicism cannot be reconciled with true knowledge without transforming it into a certain dogmaless Christianity, that is, into a broad and liberal Protestantism.”
Cardinal Grzegorz Ryś, speaking in the name of a structure that has long since ceased to be the Catholic Church, offers not the Gospel but its antithesis: a religion without dogma, without sacrifice, without the Cross — a religion in which the wounded man is bandaged with the bandages of secular compassion and left on the road to eternity without the sacraments, without the faith, without hope. This is not mercy; it is the cruelty of those who have abandoned the only means by which souls are saved.
[The full article content as presented above]
Source:
Cardinal Ryś: The Good Samaritan offers the Church a model for today's world (vaticannews.va)
Date: 26.06.2026