The Pillar, a digital organ of the conciliar sect masquerading as Catholic journalism, publishes its “Friday Pillar Post” for August 28, 2026, authored by Ed Condon. The piece blends banal personal reflection on St. Augustine with a curated digest of secularized ecclesiastical news: a Chaldean “bishop” facing embezzlement charges; the “Holy See’s” diplomatic courtship of the Russian regime; the German “Church” intervening in partisan politics against the AfD; the Armenian state’s persecution of the Oriental Orthodox hierarchy; the removal of a “pro-migrant” “priest” in Italy; and the covering of Rupnik’s blasphemous mosaics at Lourdes allegedly ordered by the usurper “Pope” Leo XIV. The article concludes with a comparison of the Russian “Patriarch” Kirill’s militarist ideology and the antipope’s pacifist volume. The entire exercise is a masterclass in naturalistic reductionism: treating the supernatural Society founded by Christ as a mere human institution subject to financial audits, diplomatic maneuvering, electoral politics, and public relations crises.
The Sentimental Substitution of Supernatural Maternity
Condon opens with a dismissal of St. Augustine, the Doctor of Grace, complaining that his prose “labored to death and through hell” makes him “clench my jaw in frustration.” This irreverent familiarity with a Father of the Church betrays the modernist loss of the sensus fidei. He prefers St. Monica, not for her heroic virtue or intercessory power, but for a sentimentalized projection of his own maternal experience: “Anyone who is lucky… to have a Mom who treats her son’s salvation as a daily priority… knows what rightly ordered and total self-giving love is.” Salus animarum suprema lex (the salvation of souls is the supreme law) is reduced to a psychological dynamic of “relentless tug” and “existential magnitude.” The Blessed Virgin Mary is invoked not as Mediatrix omnium gratiarum but as a “pattern” for “Christian mothers” engaging in “unspoken… unknown and unacknowledged prayers.” No mention of the Sacraments, the Mass, the Rosary, or the necessity of the state of grace. This is naturalism pure and simple: religion reduced to familial affection and generic “calling to Christ.”
Financial Crimes as Proof of the Vacancy
The report on “Chaldean Bishop Emanuel Shaleta” facing “more than a dozen charges of money laundering and embezzlement” is presented as a scandal of an individual. From the perspective of integral doctrine, it is a manifest sign of the ipso facto loss of office. As the Defense of Sedevacantism file demonstrates from Bellarmine and Canon 188.4: “Every office becomes vacant by the mere fact and without any declaration… if the cleric: … 4. Publicly defects from the Catholic faith.” Public defection from the faith occurs through formal heresy or apostasy, regardless of affiliation with another religious community. A “bishop” of the conciliar sect, by adhering to the post-1958 antipopes and the Second Vatican Council’s heresies (religious liberty, ecumenism, collegiality), has publicly defected from the Catholic faith. His embezzlement is merely the temporal fruit of his spiritual apostasy. The article’s treatment of a potential “plea deal” and “probation instead of prison time” underscores the total subjection of the conciliar hierarchy to civil power, condemned by Pius IX in the Syllabus of Errors (Props. 20, 42, 54): “The ecclesiastical power ought not to exercise its authority without the permission and assent of the civil government… In the case of conflicting laws enacted by the two powers, the civil law prevails.”
Diplomacy with the “Synagogue of Satan” Masquerading as Peace
The “Holy See’s chief diplomat” (Archbishop Gallagher) in Moscow meeting the Russian foreign minister is hailed as “pushing for peace in Eastern Europe.” This is the laicism condemned by Pius XI in Quas Primas: “The Church’s authority to teach men, to issue laws, to govern nations… was denied. And then, slowly, the Christian religion began to be equated with other false religions and shamelessly placed in the same category; then it was subordinated to secular power.” The article notes the “stark duality” of Russian propaganda praising the “Holy See” while pushing “conspiracy theories about Vatican finances.” Condon absurdly suggests this proves “the Holy See has achieved one of its most obvious but unspoken diplomatic priorities — to be taken seriously.” To be “taken seriously” by the agents of the synagoga Satanae is the mark of the False Prophet, not the Vicar of Christ. Pius XI warned: “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 “Vatican” diplomacy is negotiation with the enemies of Christ the King, a betrayal of the Social Kingship of Christ instituted by the very feast of Quas Primas.
The German “Church” as Electoral Agent of the Masonic State
The Diocese of Magdeburg’s “Bewusst Wählen!” initiative urging voters to “shun the Alternative for Germany party” is direct participation in the errors concerning civil society condemned by the Syllabus (Props. 39, 55, 77, 80): “The State… is endowed with a certain right not circumscribed by any limits… The Church ought to be separated from the State, and the State from the Church… The Roman Pontiff can, and ought to, reconcile himself, and come to terms with progress, liberalism and modern civilization.” The “bishop” Gerhard Feige appeals to “charity, dialogue, human dignity, and solidarity” — the Masonic trinity of liberté, égalité, fraternité substituting for the theological virtues. The article notes the “Church itself could face dire consequences if the AfD… wins… promises to overhaul Church funding mechanisms.” Here the conciliar sect reveals its true god: mammon and privilegium fori secured by the secular state. It fears the loss of the Kirchensteuer (church tax) more than the loss of souls. This is the clerico-liberal society condemned by Pius IX (Syllabus, Sect. IV).
Armenian Persecution: The Log in the Conciliar Eye
The report on the Armenian Prime Minister “investigating” the Armenian Apostolic Church and installing an “interim Catholicos” is presented as an alarming “escalation… could lead to an effective nationalization.” The conciliar journalist fails to see the beam in his own eye. The same dynamic — state control of ecclesiastical appointments, property, and doctrine — has been the reality of the “Catholic” Church in the West since the Concordat regime, accelerated by Vatican II’s Gaudium et Spes and Dignitatis Humanae. The “Vatican” itself is a de facto department of the globalist Masonic order. The Syllabus (Props. 37, 51, 53) condemns: “National churches, withdrawn from the authority of the Roman pontiff… can be established… the lay government has the right of deposing bishops… Government may also suppress the said religious orders.” The Armenian situation is merely the logical conclusion of the principles the conciliar sect has embraced.
The “Pro-Migrant Priest”: Humanitarianism as the New Gospel
Fr. Massimo Biancalani, “well-known for his pro-migrant activism,” hosted “hundreds of migrants in his parish churches, with many of them sleeping in the church pews.” The “Vatican’s Dicastery for Clergy confirmed… the removal… as pastor.” The article frames this as a controversy over “shelter” and “security and hygiene issues,” implicitly valorizing the priest’s social activism as the essence of the priesthood. This is the heresy of horizontalism: the reduction of the priestly office (sacerdos alter Christus, offering the Unbloody Sacrifice of Calvary) to NGO management. Pius XI in Quas Primas teaches: “Christ as Redeemer acquired the Church with His Blood, and as Priest offered Himself as a sacrifice for our sins… His royal authority contains both these offices and shares in them.” The “parish” becomes a hostel; the altar, a dormitory. The “bishop” ordered him to a “diocesan missionary apostolate where he would continue to work with migrants” — the “mission” redefined as social work. The priest’s refusal and appeal to Rome shows the conciliar obsession with procedure over truth.
Rupnik and the “Pope”: A Theater of Hypocrisy
The covering of Fr. Marko Rupnik’s mosaics at Lourdes is reported as a victory: “the pope who personally had to order the Vatican communications department to stop its regular use of Rupnik’s art.” This is theatrical damage control by the antipope Leo XIV (Robert Prevost). The “Vatican comms team had previously, publicly, vigorously, and in somewhat sneeringly hostile tones, defended the use of Rupnik’s work… and branded calls for their removal ‘uncivilized.'” The “pope disagreed.” This narrative serves to whitewash the usurper’s image while the entire conciliar structure remains steeped in the filth of the abomination of desolation. Rupnik, a “disgraced sexual predator, previously convicted of crimes against the sacraments,” was excommunicated by the “Dicastery for the Doctrine of the Faith” (under “Pope” Francis) then reinstated — a manifest farce. The mosaics are idols erected by a sacrilegious “artist” in churches where the True Mass has been abolished. Removing the art while retaining the Novus Ordo service, the heretical “bishops,” and the antipope is pharisaical: “straining out a gnat but swallowing a camel” (Mt 23:24).
Kirill vs. “Leo”: Two False Christs Contesting the Kingdom of This World
Condon contrasts “Patriarch Kirill’s” book War: Beyond the Visible Causes and Effects (“Russia’s metaphysical boundaries… racial aspect of war… the winner is the one on the side of light”) with “Pope Leo’s book of collected speeches entitled Disarmed and Disarming: Peace Is a Gift.” He critiques Kirill’s “bloodthirsty and Old Testamental approach” and “jingoistic sloganeering of a Potemkin Patriarch.” Yet he fails to see that both figures are antichrists in the precise theological sense: “omnis spiritus, qui non confitetur Iesum Christum in carne venisse, ex Deo non est” (1 Jn 4:3). Kirill leads the schismatic Russian Orthodox Church, which denies the Primacy of Peter and the Immaculate Conception. “Leo XIV” leads the apostate conciliar sect, which denies the Social Kingship of Christ, the necessity of the Church for salvation (Extra Ecclesiam nulla salus), and the integrity of the Faith. Their “dialogue” is the ecumenism of the Antichrist, condemned by Pius XI in Mortalium Animos (1928): “The Apostolic See cannot on any terms take part in [non-Catholic assemblies]… The only way to promote the unity of Christians is to promote the return to the one true Church of Christ.” Condon’s analysis remains on the natural plane of “metaphysics,” “racial aspect,” “geopolitics.” Silence about the supernatural — grace, sin, judgment, hell — is the gravest accusation.
The Linguistic Mask of the Neo-Church
The article’s language is bureaucratic, journalistic, devoid of the sacral style. Terms: “charges,” “plea deal,” “probation,” “diplomat,” “diplomatic efforts,” “propaganda,” “conspiracy theories,” “voters,” “ballot box,” “manifesto,” “funding mechanisms,” “reform program,” “nationalization,” “activism,” “mediation,” “security and hygiene,” “missionary apostolate,” “society and celebrity style mag,” “disgraced sexual predator,” “comms team,” “prefect,” “Dicastery for Communications,” “metaphysics,” “ethno-religious nationalism,” “jingoistic sloganeering.” Not one word of theological categories: heresy, schism, apostasy, sacrilege, mortal sin, state of grace, Extra Ecclesiam nulla salus, Social Kingship of Christ, Canon 188.4, Cum ex Apostolatus Officio. This is the langue de bois of the City of Man masquerading as the City of God. As Lamentabili Sane Exitu (Prop. 59) condemns: “The dogmas of faith should be understood according to their practical function, i.e., as binding in action, rather than as principles of belief.” The article embodies this pragmatic heresy.
Symptomatic Conclusion: The Conciliar Sect is the “Abomination of Desolation”
The Pillar’s “Friday Post” is not a Catholic news digest; it is a bulletin of the paramasonic structure occupying the Vatican, documenting its financial crimes, political subservience, liturgical desecration, moral corruption, and doctrinal vacuum. Ed Condon’s irritation with St. Augustine’s “overworking of metaphors” is the irritation of the natural man (1 Cor 2:14) before the mystery of the Cross. His preference for a sentimentalized St. Monica mirrors the conciliar sect’s preference for a horizontal, humanitarian, democratized “Church” over the Hierarchical, Sacramental, Monarchical Church of Christ the King. “The state is happy not by one means, and man by another; for the state is nothing else than a harmonious association of men” (Pius XI, Quas Primas, citing St. Augustine). The conciliar sect has made the “harmonious association of men” — dialogue, solidarity, funding, diplomacy — its summum bonum. It has dethroned Christ the King to enthrone Man. Non est aliud nomen sub caelo datum hominibus, in quo oporteat nos salvari (Acts 4:12). The “news” reported here is the death rattle of a counterfeit church. Sede vacante; the Throne of Peter is empty; the true Church endures in the catacombs of Tradition, keeping the Mass of All Time and the Faith of All Time.
Source:
Mothers’ day, war and peace, and I remember (pillarcatholic.com)
Date: 28.08.2026