Vatican News, the official propaganda organ of the conciliar sect occupying the Vatican, reports on the “Congregation of Sisters of Our Lady of Usambara” (COLU) in Tanzania and their new television venture, “Usambara Mountain TV” (UMTV), launched in July 2024. The article, authored by two members of this neo-congregation, Sr. Ernestina Patrick Lasway SAC and Sr. Christine Masivo CPS, details how these women utilize television, YouTube, and social media to “share the Gospel, engage young people, and respond to questions about the Catholic faith.” Founded in 1954 by the Rosminian Msgr. Eugen Arthurs—who became the first “Bishop” of Tanga in 1958—the congregation’s apostolate has shifted from traditional education and catechesis to digital content creation, featuring programs on “youth, faith, and social issues,” inspired by a diluted “spirituality of Don Bosco.” Collaboration with a “Brother” of the Capuchin Franciscans (OFM Cap) is highlighted. The piece concludes with a solicitation for donations to “support us in bringing the Pope’s words into every home”—referring to the usurper antipope Leo XIV (Robert Prevost). This enterprise is not evangelization but a naturalistic simulation of the apostolate, devoid of supernatural content, canonical legitimacy, and the true mission of the Church, serving only to expand the influence of the paramasonic neo-church in Africa.
The Conciliar Sect’s “Religious Life”: Invalid Vocations in a False Church
The very premise of the article rests on a fiction: that the “Congregation of Sisters of Our Lady of Usambara” constitutes a valid religious institute within the Catholic Church. Canonically and theologically, this is impossible. The congregation was founded in 1954 under the auspices of the Rosminian Fathers and erected by Msgr. Arthurs, who accepted the novelties of the coming conciliar revolution. By 1958, the See of Peter was vacated by the death of Pius XII; the subsequent claimants—John XXIII, Paul VI, John Paul I, John Paul II, Benedict XVI, Francis, and now Leo XIV—are manifest heretics who, by the very fact of their public adhesion to the errors of Vatican II (religious liberty, ecumenism, collegiality, the new mass), ceased ipso facto to be members of the Church and therefore could not hold the papacy (St. Robert Bellarmine, De Romano Pontifice, Lib. II, Cap. 30; Wernz-Vidal, Ius Canonicum, n. 398). As Bellarmine teaches: “A manifest heretic cannot be Pope… he cannot be the head of something of which he is not a member” (Op. cit.). Consequently, the episcopal consecration of Arthurs in 1958, if performed within the new rite or with the new pontifical, is doubtful at best; his jurisdiction was null. A congregation erected by a pseudo-bishop in the neo-church possesses no canonical existence in the eyes of God. These women are not “religious” in the canonical sense (Canon 488, 1917 Code); they are laywomen living in a pious association of the abomination of desolation (Matt. 24:15), bound by no valid vows, exercising no authentic ecclesiastical mission.
Reduction of Evangelization to Naturalistic Media Activism
The article reveals the total naturalization of the supernatural mission. The “director of UMTV,” Sr. Paulina T. Mshana, states: “Through television and the internet, we are able to reach people far beyond our immediate communities… This strengthens our mission to share the Gospel and encourage people, especially young people, to know and love God more.” This is the language of Catholic Action corrupted into social work. True evangelization, as defined by the immutable Magisterium, is the proclamation of the Gospel for the conversion of souls to the one true Faith, leading to Baptism and incorporation into the Mystical Body of Christ (Extra Ecclesiam Nulla Salus). Pius XI, in Quas Primas (1925), teaches that Christ’s Kingdom is “primarily spiritual and relates mainly to spiritual matters” and that “men who wish to belong to it prepare themselves through repentance, but cannot enter except through faith and baptism.” The UMTV project makes no mention of Baptism, the necessity of the Catholic Faith for salvation, the reality of sin, hell, or the Final Judgment. It speaks of “dialogue,” “education,” “reflection,” “accessible communication,” and “life skills.” This is pure naturalism, condemned by Pius IX in the Syllabus of Errors (Prop. 3, 56, 57): “Human reason, without any reference whatsoever to God, is the sole arbiter of truth and falsehood… Moral laws do not stand in need of the divine sanction.” The “Gospel” shared on UMTV is a humanitarian ethic stripped of the Cross.
The Feminist Subtext: Egalitarianism Over Hierarchy
A telling moment occurs when Sr. Paulina remarks: “I am happy to be involved in this work, even if many people still think that operating a camera is a man’s job. Sisters, too, can take on this role and communicate the Gospel to the wider community.” This betrays the feminist, egalitarian virus infecting the neo-church. The Catholic tradition reserves the public teaching office (munus docendi) to the ordained clergy (bishops and priests) acting in persona Christi. Women are excluded from the ministerial priesthood by divine institution (Inter Insigniores, CDF 1976, reiterating immutable tradition). While women religious have a vital role in contemplative prayer and hidden apostolic works (teaching girls, nursing), the spectacle of a “sister” operating a camera to broadcast to the world—boasting of breaking a “man’s job” barrier—is a theatrical inversion of the divine hierarchy. It mirrors the modernist heresy condemned by St. Pius X in Lamentabili Sane Exitu (Prop. 50): “The elders fulfilling supervisory functions at Christian gatherings were appointed by the Apostles as priests or bishops… but they did not, in the proper sense, continue the apostolical mission and authority.” Here, the “sister” usurps the apostolic function of public preaching via media, claiming a “role” based on competence rather than sacramental character. This is clericalism of the laity, the ultimate fruit of the false theology of the “People of God” (Vatican II, Lumen Gentium, n. 10).
Don Bosco Instrumentalized for Modernist Youth Ministry
The article mentions programs “inspired by the spirituality of Don Bosco.” St. John Bosco (d. 1888), canonized by Pius XI in 1934, founded his work on frequent Confession, daily Communion, devotion to the Blessed Sacrament and Our Lady, and the formation of youth in the fear of God and hatred of sin. His “Preventive System” was built on reason, religion, and loving kindness—where “religion” meant the full rigor of Catholic dogma and morality. The neo-Salesians and their imitators in the conciliar sect have gutted this spirituality, replacing it with psychological accompaniment, social activism, and “accompaniment” devoid of doctrinal content. The UMTV “youth programs” likely consist of vague moralistic talks, music, and “dialogue” on “social issues”—the standard fare of the Youth Synod and Christus Vivit (Francis). This is not the spirituality of Don Bosco; it is its carcass animated by the spirit of the world. As Pius XI warned in Quas Primas: “When God and Jesus Christ… were removed from laws and states… the foundations of that authority were destroyed.” Removing the Kingship of Christ from youth ministry destroys its efficacy.
Collaboration with the Neo-Franciscans: Unity in Apostasy
The article cites “Br. Lucas Masasi OFM Cap” as a contributor who “highlighted the importance of the project in promoting faith-based content and supporting learning at different levels.” The Capuchin Franciscans of the neo-church are notorious for their role in the liturgical revolution, the corruption of religious life, and the promotion of false ecumenism. Their “collaboration” with a diocesan congregation of women for a TV station is a microcosm of the conciliar church’s synodal structure: a horizontal network of “baptized” activists replacing the hierarchical Church. St. Pius X condemned the modernist error that “The Church listening cooperates in such a way with the Church teaching in defining truths of faith, that the Church teaching should only approve the common opinions of the Church listening” (Lamentabili, Prop. 6). Here, the “brother” and the “sisters” cooperate as equals in a media startup, bypassing any true episcopal oversight (since the “Bishop” of Tanga is himself a pseudo-prelate of the sect). This is presbyterianism disguised as religious life.
Silence on Dogma: The Absence of Supernatural Ends
The gravest accusation against this article and the enterprise it describes is its thunderous silence on the supernatural ends of man. Nowhere does the text mention:
- The Holy Sacrifice of the Mass (the Unbloody Sacrifice of Calvary) as the source and summit of the apostolate.
- The necessity of the state of grace and the sacraments (especially Penance and the Eucharist).
- The Four Last Things: Death, Judgment, Heaven, Hell.
- The Social Kingship of Christ over nations (Quas Primas).
- The duty of all men to enter the Catholic Church for salvation.
- The reality of the demonic and spiritual warfare.
Instead, we read of “catechetical teaching,” “reflections on faith,” “discussions on youth and society,” “culture, music, spirituality, and basic life skills.” This is the religion of humanity prophesied by the modernists and condemned by St. Pius X in Pascendi Dominici Gregis: “They put forward the notion of a religious sense… as the foundation of faith… making religion a mere matter of sentiment and experience.” The “spirituality” offered is vita naturalis elevated by pious sentiment, not vita gratiae. The article admits the goal is to “help young people engage more consciously with digital tools in their search for meaning and faith.” Man searches; God is not found. The initiative is anthropocentric from start to finish.
The Antipope’s “Words” as the Ultimate Goal
The final line of the Vatican News piece exposes the true allegiance: “Your contribution for a great mission: support us in bringing the Pope’s words into every home.” The “Pope” referenced is Leo XIV (Robert Prevost), the current usurper on the Chair of Peter. To “bring his words into every home” is to disseminate the poison of Modernism—the heresies of Dignitatis Humanae, Nostra Aetate, Unitatis Redintegratio, the New Mass, the new Code of Canon Law, the Catechism of the Catholic Church (1992). Pius IV’s Bull Cum ex Apostolatus Officio (1559) declares that if a Cardinal or Pope “has defected from the Catholic Faith or fallen into some heresy… his promotion or elevation… shall be null, void, and of no effect.” The “words” of a manifest heretic possess zero authority; they are the words of a private doctor, and a heretical one at that. Supporting UMTV is materially supporting the propagation of the Great Apostasy (2 Thess. 2:3) in Africa.
Technological Optimism as Pelagian Presumption
The article breathes a spirit of technological Pelagianism: the belief that the “harvest” (Lk 10:2) can be gathered by better tools—cameras, streaming, internet connectivity—rather than by the gratia sanans and gratia elevans conferred through the true Sacraments administered by valid priests. The challenges listed—”limited equipment,” “financial resources,” “reliable internet,” “power outages,” “cost of digital devices”—are treated as the primary obstacles. The true obstacle is the absence of the True Church and valid Sacraments. As Pius XI teaches in Quas Primas: “The state is happy not by one means, and man by another; for the state is nothing else than a harmonious association of men… He is the author of prosperity and true happiness for individual citizens as well as for the state.” True prosperity comes from the Kingship of Christ acknowledged in laws and hearts, not from a TV signal. The sisters’ reliance on “digital tools” for “search for meaning” is a surrender to the world’s methodology. “For the wisdom of this world is foolishness with God” (1 Cor. 3:19).
Conclusion: A Counterfeit Apostolate for a Counterfeit Church
The “Sisters Project” in Tanzania is a metastasis of the conciliar cancer. It presents a simulacrum of religious life, a caricature of evangelization, and a prostitution of the Gospel to the algorithms of Silicon Valley. The “sisters” are unwitting (or witting) agents of the Masonic project of a one-world religion, where “faith-based content” is a commodity traded on the market of opinions, indistinguishable from Protestant televangelism or Islamic da’wah on YouTube. The Syllabus of Errors condemns the proposition: “The Church ought to be separated from the State, and the State from the Church” (Prop. 55); here, the Church is separated from Christ, wedded to the World. No true Catholic can support, promote, or participate in this enterprise. The only authentic response is to reject the neo-church entirely, adhere to the Traditional Latin Mass and the pre-1958 Magisterium, and pray for the conversion of these poor souls trapped in the structures of the Antichrist, that they may find the unum necessarium: the Ark of Salvation, outside of which there is no remission of sins.
Source:
Tanzania: Religious women evangelize through Television and social media (vaticannews.va)
Date: 24.08.2026