The National Catholic Register (NCR), a flagship organ of the conciliar sect, reports on a June 28, 2026, “Mass” atop Mount Cristo Rey in the Diocese of Las Cruces, New Mexico, where the neo-church’s “bishop” Peter Baldacchino and “deacon” Jim Winder staged a liturgical spectacle against the U.S. federal government’s eminent domain seizure of diocesan land for a border wall. The article frames the dispute as a clash between “border security” and “sacred pilgrimage,” quoting the “chancellor” Winder insisting the sect is “not against border security” but views the wall as a “political tool,” while the “bishop” celebrates a supposedly “apolitical” Mass beneath a 29-foot limestone statue of Christ the King erected in 1940. The government has already won a court ruling allowing a six-figure deposit to seize the land. This entire episode exposes the conciliar sect’s total capitulation to the naturalistic order: it reduces the Social Kingship of Christ to a backdrop for political theater, surrenders the Church’s libertas ecclesiastica (freedom of the Church) to Caesar’s sword, and parades invalid ministers as witnesses to a “unity” that is nothing but indifferentist syncretism.
The Neo-Church’s Counterfeit Christ the King: A Statue Without the Kingship
The article centers on a limestone statue dedicated in 1940, fifteen years after Pope Pius XI instituted the Feast of Christ the King in Quas Primas (1925). Yet the neo-church’s “bishop” and “deacon” strip the monument of its doctrinal potency. Pius XI taught unequivocally: “The state must leave the same freedom to the members of Orders and Congregations… The annual celebration of this solemnity will also remind states that not only private individuals, but also rulers and governments have the duty to publicly honor Christ and obey Him” (Quas Primas, 1925). The Syllabus of Pius IX condemns the proposition that “The Church is not a true and perfect society, entirely free… but it appertains to the civil power to define what are the rights of the Church” (Error 19). Here, the Las Cruces “diocese” does not defy the state in the name of Christ’s Kingship; it litigates in Caesar’s courts, accepts the state’s “access road and motion sensors” (2021, renewed 2023), and begs for mercy from the very power Pius XI says must “publicly honor Christ and obey Him.” The statue becomes a mere symbol of unity—Winder’s words: “There’s a symbolism of that unity in Christ the King standing above it”—not the standard of a perfect society demanding plena potestas (full power) over spiritual matters and immunity from temporal coercion. This is the laicism Pius XI denounced: “the denial of Christ the Lord’s reign over all nations; the Church’s authority to teach men, to issue laws, to govern nations… was denied” (Quas Primas). The conciliar sect does not proclaim Christ’s regnum; it negotiates its evacuation.
Invalid Ministers, Simulated Sacraments, and the “Apolitical” Lie
The article identifies Peter Baldacchino as “Bishop” and Jim Winder as “Deacon” and “chancellor.” Both are functionaries of the conciliar sect, ordained in the invalid Novus Ordo rites of Paul VI (1968), devoid of sacramental character and jurisdiction. St. Pius X in Lamentabili sane exitu (1907) condemned the Modernist error that “The sacraments arose as a result of the interpretation by the Apostles or their successors of Christ’s thoughts and intentions… under the influence of circumstances” (Prop. 40). The “Mass” celebrated on June 28, 2026, is a simulacrum, a “table of assembly” masquerading as the Unbloody Sacrifice of Calvary. Winder’s claim that the Mass was “completely apolitical… meant for prayer, to bring people together, to practice unity” is a blasphemous denial of the Mass’s very nature: the actio Christi re-presenting the Cross, which is the supreme political act—Christ Rex Gentium judging the nations. Pius XI: “Christ the Lord, taking advantage of the opportunity, called Himself King… and solemnly declared that all power in heaven and on earth has been given to Him” (Quas Primas). To call the Mass “apolitical” is to confess the conciliar sect’s religion is humanitarianism, not Catholicism. The 400 attendees climbed a mountain for a meeting, not the Sacrifice.
Capitulation to Eminent Domain: The Church’s Libertas Sold for a “Six-Figure Deposit”
The federal court’s ruling allowing a deposit to seize the land is the logical fruit of the conciliar sect’s surrender of libertas ecclesiastica. The Syllabus condemns: “The civil government… has a right to an indirect negative power over religious affairs… In the case of conflicting laws enacted by the two powers, the civil law prevails” (Errors 41, 42). The Las Cruces “diocese” accepted this premise by entering into agreements with immigration officials (2021, 2023), granting “access road and motion sensors” on its land. By cooperating with the secular power’s “border security” apparatus, the sect acknowledged Caesar’s jurisdiction over Church property. Now Caesar takes the rest. The “bishop” files “motions” in Caesar’s court—the only forum the sect recognizes. Pius IX’s Syllabus condemns the error that “The ecclesiastical forum or tribunal for the temporal causes… ought by all means to be abolished” (Error 31), yet the sect voluntarily submits to the civil tribunal. Winder’s complaint—“If the government builds this wall… you’ll see a 30-foot ‘Keep Out’ sign below [Christ]… It’s an affront”—reveals the sect’s impotence: it protests the aesthetic clash, not the juridical usurpation. The “affront” is not the wall; the affront is a “Church” that has no ius resistendi (right of resistance) because it denies Christ’s Kingship over the temporal order.
False Ecumenism and the “Unity of Two Nations” Heresy
Winder’s rhetoric—“unity of two nations and two states… symbolism of that unity in Christ the King standing above it”—is the language of indifferentism, condemned by Pius IX: “Every man is free to embrace and profess that religion which… he shall consider true” (Error 15); “Man may, in the observance of any religion whatever, find the way of eternal salvation” (Error 16); “Protestantism is nothing more than another form of the same true Christian religion” (Error 18). The “unity” invoked is not the unitas fidei (unity of faith) in una sancta catholica et apostolica Ecclesia, but a naturalistic solidarity of “pilgrims from El Paso, Juarez, Albuquerque”—a civic religion where Christ is reduced to a mascot for borderland harmony. The statue overlooks Mexico (majority Catholic) and the U.S. (apostate Protestant-secular); the “unity” is a lie that ignores Mexico’s Masonic anti-clerical history and America’s secularist foundations. Pius XI warned: “the Christian religion began to be equated with other false religions and shamelessly placed in the same category” (Quas Primas). This is precisely the “interreligious dialogue” the conciliar sect peddles: Christ the King as a neutral totem for a borderland photo-op.
The “Border Security” Compromise: Rendering unto Caesar What Belongs to God
Winder’s mantra—“We’re not against border security… We think that’s adequate [sensors/road]… The wall is a political tool”—accepts the Modernist premise that the Church’s role is to balance “security” and “mercy” within the secular order. This is the hermeneutic of continuity with the world: the Church as NGO advising Caesar on “practical measures.” The Syllabus condemns: “The teaching of the Catholic Church is hostile to the well-being and interests of society” (Error 40)—the sect proves this error “false” by becoming useful to the state (sensors, sensors, road access). Pius XI: “When God and Jesus Christ… were removed from laws and states… the foundations of that authority were destroyed” (Quas Primas). The “diocese” does not demand the state convert and submit to Christ’s Kingship; it haggles over wall vs. sensors. The “political tool” accusation is projection: the sect’s “Mass” and “pilgrimage” are the real political tools—staging “resistance” that changes nothing, legitimizing the sect as a “moral voice” while the faithful are fed panem et circenses (bread and circuses) instead of the Panis Angelicus.
Symptomatic Conclusion: The Abomination of Desolation on the Border
Mount Cristo Rey, 2026: a counterfeit “bishop” of the conciliar sect offers a simulated “Mass” before a statue of Christ the King whose feast was instituted to “address the needs of the present times and provide a special remedy against the plague that poisons human society… the secularism of our times, so-called laicism” (Quas Primas). The “remedy” has become the prop for the plague’s victory. The sect’s “chancellor” negotiates with Caesar’s agents; its “bishop” prays for “government leaders” who seize the Church’s land; its “faithful” hike for a “powerful experience” of “unity.” No mention of peccatum (sin), gratia (grace), iudicium (judgment), extra Ecclesiam nulla salus (outside the Church no salvation). The “Two Lucia Sisters” theory from the Fatima file applies here mutatis mutandis: the true Church has been replaced by a look-alike structure—paramasonic, naturalistic, apostate. The statue stands, but the Kingship is denied. Non praevalebunt (they shall not prevail)—but not because the conciliar sect resists; because the true Church, clandestina (hidden), persecuta (persecuted), fidelis (faithful), preserves the depositum fidei (deposit of faith) without statues, without courts, without “deacons” and “bishops” who serve Caesar. The wall will be built. The sect will remain. Christ the King reigns—but not in Las Cruces.
Source:
A New Mexico Mountain with Christ at the Top Is the Latest Battleground in U.S. Immigration Debate (ncregister.com)
Date: 30.06.2026