The National Catholic Register portal (August 12, 2026) publishes an editorial hailing the departure of Ross Douthat from The New York Times as a triumph of the “art of accompaniment,” a methodology lifted directly from the apostasy of *Evangelii Gaudium* by the antipope Francis. The piece celebrates Douthat’s seventeen-year tenure at the Masonic organ *The New York Times* as a model of Catholic engagement, praising his “steelmanning” of heretics, his dialogue with abortionists and deniers of the Resurrection, and his refusal of “triumphalism” in favor of “winsome” persuasion. This editorial exposes the complete capitulation of the conciliar sect to the spirit of the world, baptizing religious indifferentism as a virtue and silencing the Kingship of Christ in the public square.
The Theological Bankruptcy of “Accompaniment”
The editorial’s central thesis—that “accompaniment reflects our conviction in the God-given dignity of all human persons, even those with whom we disagree”—is a direct contradiction of the Social Kingship of Christ the King as defined by Pope Pius XI in *Quas Primas*. The encyclical teaches unequivocally: “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” (*Quas Primas*, 31). The “art of accompaniment” replaces the regnum Christi with the regnum hominis, substituting the divine mandate to teach, govern, and sanctify (Mt 28:18-20) with a purely naturalistic “dialogue” that presumes the supernatural order is either negotiable or irrelevant.
The editorial cites *Evangelii Gaudium*—an apostolic exhortation of the antipope Francis—as its magisterial source. This document is a manifesto of Modernism condemned in advance by St. Pius X in *Lamentabili Sane Exitu*. Proposition 58 of that decree anathematizes the Modernist tenet: “Truth changes with man, because it develops with him, in him, and through him.” “Accompaniment” is the pastoral application of this heresy: it treats revealed truth not as an immutable deposit to be guarded and imposed, but as a “horizon” to be approached through mutual “walking together,” effectively denying the magisterium authenticum the right to define and condemn error. As *Lamentabili* condemns (Prop. 7): “The Church, in condemning errors, has no right to require any internal assent from the faithful to the pronouncements issued by the Church.” The Register’s editorial enacts this very rebellion, elevating a “journalistic version” of accompaniment above the potestas iurisdictionis of the true Church.
Ross Douthat: A “Catholic” Voice in the Service of the Synagogue of Satan
The article presents Douthat as a paragon of Catholic intellectual seriousness because he wrote for The New York Times—the flagship publication of the Masonic-Jewish revolutionary order—for nearly two decades. The Syllabus of Errors of Pope Pius IX condemns (Prop. 55): “The Church ought to be separated from the State, and the State from the Church” and (Prop. 77): “In the present day it is no longer expedient that the Catholic religion should be held as the only religion of the State, to the exclusion of all other forms of worship.” Douthat’s career is the living embodiment of these condemned errors. He did not use the *Times* to proclaim Extra Ecclesiam Nulla Salus; he used it to “steelman” the enemies of Christ, granting them intellectual legitimacy and a platform in the very heart of the anti-Christian establishment.
The editorial boasts that Douthat “regularly appealed to liberals’ emphasis on social goods like community to make them reconsider going to church” and “tapped into their concerns about irrational religious superstition to make a case for more institutionalized and orthodox forms of Christianity.” This is pure naturalism. It reduces the Church to a provider of “social goods” and “institutionalized” community, stripping the Gospel of its scandalum crucis and the necessity of supernatural faith, baptism, and conversion. Pope Pius XI warns: “If rulers of states therefore not refuse public veneration and obedience to the reigning Christ… the foundations of that authority were destroyed” (*Quas Primas*, 31). Douthat’s method seeks to build a Christian society without the public reign of Christ the King, a chimera condemned by the entire pre-conciliar Magisterium.
Dialogue with Demons: The Podcast as a New Areopagus of Apostasy
The editorial highlights Douthat’s podcast *Interesting Times*, noting episodes featuring “the CEO of an embryo-screening company or a New Testament scholar who denies the Resurrection.” It praises his “willingness to first hear them out and sit at the same table.” This is not apostolate; it is scandal and communicatio in sacris with the enemies of the Cross. St. Paul commands: “A man that is a heretic, after the first and second admonition, avoid: knowing that he, that is such an one, is subverted, and sinneth, being condemned by his own judgment” (Tit 3:10-11). St. Robert Bellarmine, cited in the *Defense of Sedevacantism*, teaches: “Heretics are already outside the Church before excommunication and deprived of all jurisdiction. They have indeed been condemned by their own judgment… A non-Christian in no way can be Pope… therefore, a manifest heretic cannot be Pope.” By hosting a denier of the Resurrection—the very foundation of our faith (1 Cor 15:14)—and an architect of the culture of death (embryo screening), Douthat does not “accompany” them to truth; he legitimizes their errors and confirms them in their damnation.
The editorial calls this “sustained, attempted good-faith interaction.” There is no “good faith” in denying the Resurrection or profiting from the murder of the innocent. To treat such persons as interlocutors worthy of a “table” is to deny the veritas splendor of the Gospel. It is the dialogue of salvation condemned by the Holy Office under Pius XII, which presupposes the other party possesses the truth—a lie when applied to manifest heretics and abortionists.
The “Dignity of the Person” as the New Idol
The editorial concludes: “accompaniment is the order of the day, a posture that reflects our conviction in the God-given dignity of all human persons, even those with whom we disagree.” This is the cult of man prophesied by the Syllabus (Prop. 3: “Human reason, without any reference whatsoever to God, is the sole arbiter of truth and falsehood, and of good and evil”) and realized in the conciliar sect’s *Gaudium et Spes*. True Catholic theology teaches that human dignity is ontological (rooted in the *imago Dei*) but moral dignity is lost by mortal sin. A “pro-abortion person” or a “transhumanist” has forfeited their moral dignity by embracing objective evil. To “accompany” them without denouncing their sin, calling them to repentance, and warning of eternal damnation is not charity; it is hatred of their souls.
Pope Pius XI in *Quas Primas* defines the true remedy: “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: for it will remind them of the final judgment, in which Christ… will very severely avenge these insults.” The Register’s editorial knows nothing of the judicium finale. It knows only the “cocktail party” and the “young co-worker.” It has emptied the Cross of its power (1 Cor 1:17) to make the Gospel palatable to the *New York Times* readership.
Symptomatic Analysis: The Conciliar Sect’s Institutionalized Apostasy
This editorial is not an anomaly; it is the official self-understanding of the conciliar sect. The National Catholic Register is an organ of the “Church of the New Advent,” the paramasonic structure occupying the Vatican. Its praise of Douthat—a man who explicitly affirms the “vision of accompaniment” of the antipope Francis as “basically correct”—proves that the hermeneutic of continuity is a fraud. There is no continuity between the Church of Pius XI (*Quas Primas*), Pius IX (*Syllabus*), and St. Pius X (*Lamentabili*, *Pascendi*) and the sect that canonizes “accompaniment” as the supreme pastoral virtue.
The article mentions Douthat’s “frequent criticisms of the Argentine Pope” as “ironic.” This is the controlled opposition of the “recognize-and-resist” pseudo-traditionalists (the Lefebvrians, the FSSP, the indultarians). They criticize the *person* of the antipope while absorbing his Modernist principles—religious liberty, ecumenism, collegiality, “accompaniment.” Douthat is their perfect avatar: a “conservative” who validates the Novus Ordo, the false “popes,” and the Masonic world order by functioning successfully within it.
Conclusion: The Silence of the Cross is the Cry of the Damned
The editorial never mentions the Most Holy Sacrifice of the Mass, the Sacraments, the state of grace, Purgatory, Hell, or the Immaculate Heart of Mary (the true one, not the Masonic Fatima construct). It speaks only of “persuasion,” “engagement,” “steelmanning,” and “dignity.” This silence is the abomination of desolation standing in the holy place (Mt 24:15). The true Church, the Ecclesia militans, endures in the catacombs of the faithful who reject the Novus Ordo, the false “popes” from John XXIII to Leo XIV, and the entire conciliar revolution. They know that “there is no other name under heaven given to men by which we must be saved” (Acts 4:12)—not the name of “dialogue,” not the name of “accompaniment,” not the name of Ross Douthat, and not the name of the antipope Francis.
“He who gives the Kingdom of Heaven does not take away earthly things!” (*Quas Primas*, 27, citing the hymn *Crudelis Herodes*). The conciliar sect gives away the Kingdom of Heaven to gain a column in *The New York Times*. It has received its reward.
Source:
Ross Douthat and the Art of Accompaniment (ncregister.com)
Date: 12.08.2026