The Vatican News portal reports that the Jesuit regional superior in Myanmar, “Fr.” Girish Santiago, has declared the Buddhist season of Waso — a three-month monastic retreat observed by Theravada Buddhists — to be a “meaningful bridge” for interreligious encounter and shared peacebuilding. The article enumerates six alleged parallels between Buddhist observances and Catholic spirituality, ranging from contemplation and “loving-kindness” to nonviolence and simplicity. The “priest” invokes the fictitious encyclical Magnifica humanitas of the usurper “Pope” Leo XIV (Robert Prevost) as a magisterial warrant for this enterprise. The piece concludes with a naturalistic exhortation that “people of faith must continue to pray and labor for peace” as rain nourishes fields. This report manifests the quintessence of the conciliar apostasy: the reduction of the Church’s divine mandate to a humanitarian NGO, the betrayal of Extra Ecclesiam nulla salus, and the enthronement of religious indifferentism as the supreme virtue.
Theological Equivocation: Placing Buddha on Par with Christ
The article’s central thesis — that Buddhist Waso provides a “meaningful bridge for interreligious encounter” — constitutes a formal denial of the unica salus doctrine defined by the Fourth Lateran Council and reiterated by Pope Boniface VIII in Unam Sanctam: “Urgentibus nobis nequaquam est dubitandum, quin in ea [Ecclesia] omnes salvi fiant, et extra eam nullus omnino salvetur” (We are compelled by faith to believe and hold that there is one holy Catholic Church, and that outside of it there is neither salvation nor remission of sins). By presenting Buddhist monastic practices as spiritually commensurate with Catholic Lent, the Jesuit superior effectively proclaims that the Dhamma of the Buddha — a system explicitly denying the Triune God, the Incarnation, the Redemption, and the supernatural order — constitutes a valid path to the same God. This is the heresy of indifferentism condemned by Pope Gregory XVI in Mirari Vos (1832) as a “most pernicious error” and by Pope Pius IX in the Syllabus of Errors (Proposition 16: “Man may, in the observance of any religion whatever, find the way of eternal salvation, and arrive at eternal salvation”). The article’s six “pillars of shared faith” are not bridges but breaches in the walls of Zion, constructed to facilitate the entry of the “abomination of desolation” into the holy place.
The False Magisterium of the Usurper “Leo XIV”
The citation of a putative encyclical Magnifica humanitas dated May 25, 2026, attributed to “Pope Leo XIV,” exposes the entire operation as a staged production of the paramasonic structure occupying the Vatican. As demonstrated in the Defense of Sedevacantism, the line of legitimate popes ended with the death of Pope Pius XII in 1958. John XXIII, Paul VI, John Paul I, John Paul II, Benedict XVI, Francis, and now Robert Prevost (“Leo XIV”) are manifest heretics who, by their public adhesion to the errors of Vatican II (religious liberty, ecumenism, collegiality, liturgical reform), lost the papacy ipso facto according to the teaching of St. Robert Bellarmine: “A Pope who is a manifest heretic, by that very fact ceases to be Pope and head, just as he ceases to be a Christian and member of the body of the Church” (De Romano Pontifice, lib. 2, cap. 30). The “encyclical” referenced is a nullity, a legislative act of a private individual masquerading as the Vicar of Christ. To invoke it as authoritative is to participate in the great delusion foretold by St. Paul: “And for this cause God shall send them the operation of error, to believe lying: that all may be judged who have not believed the truth, but have consented to iniquity” (2 Thess 2:11-12).
Reduction of the Kingship of Christ to Naturalistic Humanism
Pope Pius XI, in Quas Primas (1925), established the Feast of Christ the King precisely to combat the “plague of secularism, so-called laicism” which “began with the denial of Christ the Lord’s reign over all nations.” The encyclical declares: “His reign encompasses not only Catholic nations… but His reign encompasses also all non-Christians, so that most truly the entire human race is subject to the authority of Jesus Christ” (quoting Leo XIII, Annum Sacrum). The Jesuit superior’s framework inverts this doctrine. By seeking “shared human values that can advance the common good” — a phrase lifted directly from the false encyclical — he substitutes the social reign of Christ the King with a Masonic “religion of humanity.” The article’s closing metaphor — “As rain nourishes the fields, people of faith must continue to pray and labor for peace” — is pure Pelagian naturalism. It eliminates the supernatural order, grace, the necessity of the Sacraments, and the final end of man (beatific vision), replacing them with agricultural productivity and sociological harmony. This is the “cult of man” condemned by St. Pius X in Pascendi Dominici Gregis (1907) as the synthesis of all Modernist errors.
The Jesuit Order: Vanguard of the Conciliar Revolution
The choice of a Jesuit as the mouthpiece for this indifferentist propaganda is neither accidental nor novel. Since the generalate of Pedro Arrupe (1965-1983), the Society of Jesus has functioned as the shock troops of the Modernist infiltration, implementing the “hermeneutic of rupture” under the guise of “inculturation” and “dialogue.” The article’s language — “interreligious friendship,” “theological reflection,” “joint humanitarian action” — is the precise vocabulary of the Decree on Ecumenism (Unitatis Redintegratio) and the Declaration on Non-Christian Religions (Nostra Aetate), both of which contradict the Syllabus of Errors (Prop. 15, 16, 17, 18) and the teaching of Mortalium Animos (Pius XI, 1928): “The Apostolic See cannot take part in [non-Catholic religious assemblies], nor is it anyway lawful for Catholics either to support or to work for such enterprises; for if they do so they will be giving countenance to a false Christianity, quite alien to the one Church of Christ”. The “Fr.” Santiago’s admiration for “vibrant faith practice among Buddhist monks” is an admiration for the worship of demons (1 Cor 10:20), a spiritual adultery that cries to heaven for vengeance.
Omission of the Supernatural: The Gravest Accusation
The article’s silence is its loudest condemnation. Not a word is spoken of:
- The necessity of Baptism for salvation (“Unless a man be born again of water and the Holy Ghost, he cannot enter into the kingdom of God” — Jn 3:5)
- The unique mediatorship of Christ (“There is one God, and one mediator of God and men, the man Christ Jesus” — 1 Tim 2:5)
- The duty of the Church to preach the Gospel to every creature (Mk 16:15) for their conversion
- The reality of hell for those who die in original sin or mortal sin without the Catholic faith
- The Social Kingship of Christ over Myanmar’s Buddhist monarchy and military junta alike
This silence is the signature of the Lamentabili Sane Exitu condemned propositions: “Christ did not proclaim any specific, all-encompassing doctrine suitable for all times and peoples, but rather initiated a certain religious movement” (Prop. 59); “The dogmas of faith should be understood according to their practical function, i.e., as binding in action, rather than as principles of belief” (Prop. 26). The “peace” sought is the pax Romana of the Antichrist, a tranquility of order without God, which St. Augustine defines as the peace of the damned.
Myanmar as a Laboratory for the One-World Religion
The geopolitical context reveals the Masonic strategy documented in the False Fatima Apparitions file: “Stage 3 (1958-2000): Takeover of the narrative by modernists, concealment of the Third Secret, ecumenical reinterpretation”. Myanmar, a nation torn by civil war and ruled by a military junta, is being prepared as a showcase for the “interreligious dialogue” paradigm — the prototype of the Masonic “universal religion” where Buddhism, Islam, Christianity, and animism are blended into a syncretistic civic cult. The Jesuit superior’s “six pillars” are the architectural blueprint for this Babel tower. The reference to “Pope Leo XIV’s encyclical” signals the coordination between the Vatican usurpers and the local “hierarchy” to legitimize this apostasy. The true Church in Myanmar — if any remains — consists not in the “Jesuits and their lay collaborators” but in the hidden faithful who reject this diabolical “bridge” and cling to the Tradition of the Fathers, the Tridentine Mass, and the Social Kingship of Christ.
Conclusion: The Bridge Leads Only to the Abyss
The “meaningful bridge” of Waso spans the chasm between the City of God and the City of Man, but it carries traffic in only one direction: away from the Cross. Every “shared value” enumerated — contemplation, discipline, compassion, nonviolence, simplicity, friendship — is stripped of its Christological root and offered as a naturalistic commodity. This is the apeirokalia (absence of the Good) that characterizes the final age. As Pope Pius XI warned in Quas Primas: “When God and Jesus Christ were removed from laws and states and when authority was derived not from God but from men, the foundations of that authority were destroyed… the entire human society had to be shaken, because it lacked a stable and strong foundation”. The Jesuit superior’s project is not peacebuilding; it is foundation-destroying. The only bridge that saves is the Cross of Christ; all others are “bridges to nowhere,” engineered by the “father of lies” and maintained by his ministers in the neo-church.
Source:
Myanmar Jesuit sees Buddhist Waso as bridge for interreligious peace (vaticannews.va)
Date: 13.08.2026