The EWTN News portal, via its African affiliate ACI Africa, reports that the national director of the Pastoral Affairs Department of the Catholic Secretariat of Nigeria, “Father” Augustine Olusegun Fasiku, addressed a seminar for provincial youth chaplains on June 25, 2026, urging them to report allegations of abuse involving minors to both “Church” and civil authorities. Fasiku invoked the 1983 Code’s Canons 1752 and 1398, the motu proprio Vos Estis Lux Mundi, and Nigerian civil statutes—the Child Rights Act of 2003 and the Violence Against Persons Prohibition Act of 2015—as the framework for this mandatory reporting. He declared that “Pope Francis abolished the pontifical secret” and that internal procedures cannot impede cooperation with the state. This capitulation to secular juridical supremacy, draped in the language of “safeguarding,” exposes the conciliar sect’s total abandonment of the Church’s supernatural jurisdiction and its reduction of the priesthood to a branch of social work policed by the Masonic state.
The Conciliar Sect’s Subservience to the Secular Sword
The cited article reveals the neo-church’s voluntary subjection to the civil power, a direct violation of the immutable doctrine condemned by Pope Pius IX in the Syllabus of Errors (1864). Proposition 55 condemns the error that “The Church ought to be separated from the State, and the State from the Church,” while Proposition 42 declares false that “In the case of conflicting laws enacted by the two powers, the civil law prevails.” Yet here, a “national director” of the Nigerian episcopate explicitly subordinates ecclesiastical discipline to the “Child Rights Act” and the “Violence Against Persons Prohibition Act,” asserting that “withholding information in order to avoid scandal can itself create serious legal consequences.” This is the language of a de facto department of the Nigerian state, not the Ecclesia Militans.
Pius XI, in Quas Primas (1925), thundered that “the entire human race is subject to the authority of Jesus Christ” and that “rulers of states… have the duty to publicly honor Christ and obey Him.” The conciliar sect in Nigeria has inverted this order: the “chaplain” answers first to the magistrate. Fasiku’s boast that “canonical procedures and civil legal processes operate alongside one another” is a practical denial of the Church’s potestas propria et exclusiva (own and exclusive power) over her clergy, a power rooted in divine right (ius divinum), not civil concession. The Syllabus (Prop. 20) condemns the proposition that “The ecclesiastical power ought not to exercise its authority without the permission and assent of the civil government.” The Nigerian “chaplains” are now trained to seek the state’s permission to exercise—or rather, to surrender—their office.
The “Antipope” Francis and the Fabrication of a False Canon Law
Fasiku anchors his mandate in the authority of “Pope Francis,” the antipope Leo XIV’s immediate predecessor in the line of usurpers occupying the Vatican since 1958. He cites the abolition of the “pontifical secret” and the motu proprio Vos Estis Lux Mundi as binding legislation. From the perspective of integral Catholic faith, these are null, void, and of no effect (nulla, irrita, et inania). Pope Paul IV’s Bull Cum ex Apostolatus Officio (1559) decrees that any elevation to the papacy of one who “has defected from the Catholic Faith or fallen into some heresy” is “null, void, and of no effect” (nulla, irrita, et inania), even if “uncontested and by the unanimous assent of all the Cardinals.” The “pontifical secret” was a discipline of the true Church; its “abolition” by a manifest heretic is an act of usurpation, not governance.
Furthermore, the 1983 Code cited (Canons 1752, 1398) is the product of the conciliar revolution, a legal framework erected by the paramasonic structure to replace the 1917 Code—which itself condemned the very Modernism now enshrined in the new “canons.” Canon 1398’s criminalization of “grooming” and “possession of abusive materials” reflects the secular penal code’s vocabulary, not the Church’s theological definition of delicta graviora. The true Church judges the scandalum of heresy and apostasy as the gravest crimes; the neo-church judges only what the civil state defines as criminal. This is laicization of the sanctuary.
Linguistic Engineering: “Safeguarding” Replaces Salvation
The linguistic level of the article is a masterclass in Modernist newspeak. The word “safeguarding” appears repeatedly, displacing “salus animarum” (the salvation of souls). Fasiku speaks of “creating and maintaining safe environments,” “accountability,” “vigilance,” “transparency,” “fiduciary obligation,” “Two-Adult Rule,” “grooming behavior,” “disappearing messages,” and “independent pastoral caregivers.” This is the lexicon of the NGO, the social worker, the compliance officer. It is the language of the City of Man, not the City of God.
St. Pius X, in Lamentabili sane exitu (1907), condemned the Modernist proposition that “The Church is an enemy of the progress of natural and theological sciences” (Prop. 57) and that “Christ did not proclaim any specific, all-encompassing doctrine suitable for all times and peoples” (Prop. 59). The “safeguarding” paradigm assumes the Church has no specific, supernatural remedy for sin—no Confession, no Penance, no Excommunication, no potestas ligandi et solvendi—but only “policies,” “procedures,” and “referrals to civil authorities.” The “chaplain” is reduced to a “mandated reporter,” a functionary of the state. The article mentions “spiritual, psychological, emotional, and medical support” for victims but omits entirely the Sacrament of Penance, the Holy Eucharist, and the intercession of the Saints. This silence is the gravissima accusatio: the neo-church does not believe in its own sacraments.
The Theological Bankruptcy of “Reporting” as Pastoral Charity
Fasiku declares: “The first responsibility is to receive the report seriously and compassionately… However, the chaplain must remember that he is not an investigator. His role is not to interrogate witnesses or determine guilt. He must promptly report the allegation to the appropriate diocesan safeguarding office or Church authority while ensuring that relevant civil authorities are informed.”
This is a radical denial of the priest’s judicial and paternal authority. The true priest, configured to Christ the King (Quas Primas: “Christ possesses the so-called executive power, for all must obey His commands“), is a judge in the internal forum and a father in the external. He must investigate, correct, and punish (corrigere, judicare, punire) within his jurisdiction. To outsource this to the “diocesan safeguarding office” (a bureaucratic fiction of the conciliar sect) and the police is to deny the potestas iurisdictionis conferred by Holy Orders. It renders the priest a mere employee of a “Child Protection” agency.
The article cites Canon 1752 (“the salvation of souls is the supreme law“) but perverts it. The salvation of souls is achieved through the remission of sins via the Church’s ministry, not through police reports. By making civil law the supreme norm (“accountable under Nigerian law“), Fasiku commits the error condemned by Pius IX: “Moral laws do not stand in need of the divine sanction, and it is not at all necessary that human laws should be made conformable to the laws of nature and receive their power of binding from God” (Syllabus, Prop. 56). The Nigerian “Church” has become an agent of the Nigerian state’s moral law, which is itself a product of Masonic liberalism (the Child Rights Act derives from the UN Convention on the Rights of the Child, a document steeped in anti-Catholic anthropology).
The Symptomatic Fruit: A “Church” Without Supernatural Mission
The symptomatic level reveals the essence of the conciliar sect: it is a humanitarian NGO with liturgical window-dressing. The seminar for “youth chaplains” focuses entirely on risk management: “visible and transparent settings,” “appropriate physical contact,” “official and accountable communication channels,” “avoiding secretive online interactions.” There is zero mention of converting the youth to the Catholic Faith, of combating the triplex concupiscentia (concupiscence of the flesh, eyes, and pride), of teaching the Catechism of the Council of Trent, of the Four Last Things (Death, Judgment, Hell, Heaven).
Pius XI in Quas Primas instituted the Feast of Christ the King precisely because “very many have removed Jesus Christ and His most holy law from their customs, from private, family, and public life.” The Nigerian neo-church completes this removal. It presents a “Christ” who is a “child protection advocate,” not the Rex Regum who will judge the living and the dead. The “chaplain” is warned against “manipulating a young person’s conscience or presenting personal desires as God’s will”—a valid warning—but the solution offered is not the formation of the conscience by the immutable moral law, but compliance with safeguarding policies.
The reference to “Pope Francis abolished the pontifical secret” is the clincher. The “pontifical secret” (secretum pontificium) protected the sacramental seal and the Church’s internal judicial proceedings from profane interference. Its “abolition” by the antipope is the symbolic act of the Abomination of Desolation standing in the Holy Place (Matt. 24:15): the surrender of the Church’s libertas ecclesiastica to the Caesar. The Nigerian “bishops” and “chaplains” who implement this are cooperators in the destruction of the Church’s jurisdiction.
Conclusion: The Only Remedy is the Restoration of the True Hierarchy
The article from the EWTN/ACI Africa portal is not a report on Catholic pastoral care; it is a bulletin from the occupation government. It documents the complete integration of the Nigerian conciliar structures into the global Masonic project of subjecting all religion to the secular state under the guise of “human rights” and “child protection.” The “priests” involved are ministri sacrilegi, simulating the priesthood while functioning as agents of the Antichrist’s temporal kingdom.
True Catholic clergy in Nigeria—those validly ordained before 1968 and adhering to the Tradition—must refuse all cooperation with these “safeguarding” structures. They must exercise their jurisdiction ex jure divino over the faithful, judging and punishing crimes (including the crime of abuse) according to the 1917 Code and the immemorial canonical tradition, without reference to the civil magistrate, unless the civil power legitimately requests extradition for crimes also punishable by natural law—but never as a subordinate partner. The salus animarum demands the potestas coactiva of the Church, not the police. Non est potestas nisi a Deo (There is no power but from God – Rom 13:1). The power exercised by Fasiku and his “chaplains” is from the Nigerian Child Rights Act. Therefore, it is not the power of the Church. Quod erat demonstrandum.
Source:
Catholic youth chaplains in Nigeria urged to report abuse allegations to Church, civil authorities (ewtnnews.com)
Date: 30.06.2026