The Vatican News portal reports that “Cardinal” Rolandas Makrickas, Archpriest of the Papal Basilica of Saint Mary Major, presided over a Mass on 28 August 2026 at the Basilica of Saint Augustine in Campo Marzio for the liturgical memorial of the Doctor of Grace. In his homily, Makrickas presented Saint Augustine as a model for a “Church capable of being a home, a community, a family,” where “the poor are welcomed” and “every person can feel that they are sought out and loved.” The celebration included Augustinian religious and lay faithful, and reference was made to a video message from the usurper “Pope” Leo XIV (Robert Prevost) praising Augustine’s “restless heart.” This spectacle constitutes a brazen instrumentalization of the Doctor of Grace to legitimize the conciliar sect’s naturalistic, ecumenical, and anthropocentric parody of the Church founded by Christ.
The Theft of the Doctor of Grace for a Counterfeit Ecclesiology
The cited article relates that Makrickas described Augustine as one who “never thought of the Church as merely a reality made up of structures or institutions, but as a community gathered together by grace.” This is a classic modernist equivocation. While it is true that the Church is a communio sanctorum united by grace, the conciliar sect systematically strips “grace” of its objective, sacramental, and juridical reality, reducing it to a vague spiritual fellowship. Saint Augustine, whom the Council of Trent honors as the Doctor Gratiae, taught that grace is the gratia sanans and gratia elevans which makes man a partaker of the divine nature (De Natura et Gratia, 31), not a sentiment of “welcome” or “inclusion.” The article’s silence on the necessity of the Catholic Church for salvation (extra Ecclesiam nulla salus), on the sacramental economy, and on the visibility of the Church as a perfect society (Pius XI, Quas Primas) exposes the fraud. As Pius IX condemned in the Syllabus of Errors (Prop. 16): “Man may, in the observance of any religion whatever, find the way of eternal salvation.” This is precisely the implicit heresy of a “Church open for all” that does not demand conversion to the one true Faith.
Reduction of the City of God to a Humanitarian Project
The article concludes with Makrickas leading a supplication that Augustine “accompany humanity in its commitment to peace and in the building of the City of God.” This is a grotesque inversion of Augustinian theology. For Saint Augustine, the Civitas Dei is the society of the elect, the Jerusalem mater nostra (Gal 4:26), built not by human “commitment to peace” but by the caritas usque ad contemptum sui (City of God, XIV.28), rooted in the worship of the true God and the subjection of the soul to Him. The conciliar sect’s “City of God” is the Masonic civitas terrena — a naturalistic utopia of “fraternity” without paternity, “peace” without the Prince of Peace, “justice” without the Justice of God. Pius XI, in Quas Primas, thundered: “When God and Jesus Christ were removed from laws and states… the foundations of that authority were destroyed.” The article’s “building of the City of God” is the construction of the abomination of desolation in the holy place (Mt 24:15).
Linguistic Engineering: The Vocabulary of the Anti-Church
The linguistic level reveals the theological decay. The lexicon — “home,” “community,” “family,” “welcomed,” “sought out and loved,” “accompaniment,” “restless heart” — is deliberately stripped of the sacral and the juridical. There is no mention of regnum Christi, sacerdotium, sacrificium, poenitentia, iudicium, infernum. The “Eucharist” is mentioned only as “celebrated with faith,” not as the Unbloody Sacrifice of Calvary propitiatory for the living and the dead. This is the “new language” of the novus ordo religion, condemned in advance by St. Pius X in Pascendi Dominici Gregis: “They make use of a double language… one for the faithful, another for the initiated.” The phrase “Church capable of being a home” replaces the Ecclesia militans with a spiritual hostel. The “poor are welcomed” substitutes caritas veritatis (Benedict XVI’s own phrase, yet emptied of dogma) for caritas Christi urget nos (2 Cor 5:14), which demands the salvation of souls through the truth of the Gospel.
The Usurper “Leo XIV” and the Chain of Invalid Authority
The article explicitly cites a “video message to the confreres of the Augustinian Province of Saint Thomas of Villanova” from “Pope Leo XIV.” This confirms the sedevacantist thesis: the line of usurpers beginning with John XXIII continues unbroken. Robert Prevost, a member of the Order of Saint Augustine, is presented as the Vicar of Christ while manifestly adhering to the conciliar errors of religious liberty, ecumenism, and collegiality condemned by the Syllabus, Quas Primas, Mortalium Animos (Pius XI), and Humani Generis (Pius XII). By the principle haereticus non potest esse papa (St. Robert Bellarmine, De Romano Pontifice, Lib. 2, Cap. 30), a manifest heretic ipso facto loses all jurisdiction. Canon 188.4 of the 1917 Code declares vacant the office of one who “publicly defects from the Catholic faith.” The “cardinal” Makrickas, appointed by Bergoglio and functioning under Prevost, exercises no legitimate authority. His “presiding” is a simulation; his “homily” is the noise of a hireling (Jn 10:12).
Symptomatic Analysis: The Augustinian Charism as a Vehicle for the New Religion
The presence of “Augustinian religious, Discalced Augustinians and Augustinian Recollects, as well as women religious belonging to congregations that follow the Rule of Saint Augustine” alongside “Lay faithful associated with the various Augustinian communities and institutions” manifests the conciliar sect’s strategy: co-opt the charisms of true Orders to legitimize the false church. The “Prior of the community of friars,” “Father” Pasquale Cormio, and the “Custodian of the Apostolic Shrine,” “Father” Bruno Silvestrini, are functionaries of a structure that has abandoned the Regula S. Augustini in its integrity — which demands unum cor et anima una in Deum (Acts 4:32) through the observantia regularis and the professio fidei — for a “Rule” of dialogue and “accompaniment.” The article notes they were “welcomed” — the supreme virtue of the new religion. But Christ said: “I came not to call the just, but sinners to penance” (Mt 9:13). The conciliar sect calls sinners to “feel loved” in their sin.
The Theological Bankruptcy of “Restlessness” Without Truth
Makrickas speaks of Augustine’s “restlessness” and invites the faithful to ask that “their hearts may remain restless until they rest in God.” This sentimentalizes the cor inquietum (Confessions, I.1: fecisti nos ad te et inquietum est cor nostrum donec requiescat in te). But Augustine’s restlessness was resolved only by the veritas — the Catholic Faith, the sacramenta, the episcopatus, the unitas. He did not find rest in a “community open for all” but in the una, sancta, catholica et apostolica Ecclesia which he defended against Donatists, Manicheans, and Pelagians with the sword of truth. The article’s “restlessness” is the modernist desiderium naturale detached from the finis supernaturalis. It is the religion of the homo psychologicus, not the homo theologicus. As Pius X condemned in Lamentabili Sane Exitu (Prop. 59): “Christ did not proclaim any specific, all-encompassing doctrine suitable for all times and peoples, but rather initiated a certain religious movement.” This is the error animating the “restless heart” narrative: a perpetual seeking without finding, a dialogue without conversion, a “journey” without the Terminus.
Conclusion: The Abomination of Desolation in Augustinian Vestments
The Mass at the Basilica of Saint Augustine in Campo Marzio was not a Catholic act of worship but a liturgical theater of the paramasonic structure occupying Rome. It exploited the relics and memory of the Doctor of Grace to propagate the heresy of ecumenism, the heresy of religious liberty, and the anthropocentric inversion of the Kingdom of Christ. There is no “Church open for all” — there is only the Ark of Salvation, outside of which none are saved. There is no “building the City of God” by human effort — there is only the regnum Christi established by the Sanguis Christi and extended by the potestas iurisdictionis of the true Hierarchy. The “Cardinal,” the “Pope,” the “concelebrants,” and the “faithful” present were participants in a simulacrum. Sede vacante remains the only Catholic position; the Chair of Peter is empty, and the Basilica of Saint Augustine, like the Vatican itself, is occupied by the synagogue of Satan (Apoc 2:9). Quis ut Deus?
Source:
'As St. Augustine teaches, may the Church be a community open for all' (vaticannews.va)
Date: 29.08.2026