Vatican News, the official propaganda organ of the conciliar sect occupying the Vatican, reports on the audience granted by the antipope Leo XIV (Robert Prevost) to the so-called “Bishop” Jamal Daibes, the conciliar ordinary of Djibouti and Apostolic Administrator of Somalia, alongside the Conference of Latin Bishops of the Arab Regions (CELRA). The article, dated September 4, 2026, frames the meeting as a plea for “international and diplomatic pressure” to protect Palestinians in the Holy Land from Israeli settlers, emphasizing “human dignity,” “freedom,” and the physical survival of Christian communities as “living stones.” This report lays bare the theological bankruptcy of the post-conciliar hierarchy: having abandoned the regnum Christi and the supernatural mission of the Church, the neo-church reduces itself to a humanitarian NGO lobbying Caesar for police protection, utterly silent on the rights of Christ the King and the necessity of conversion for salvation.
The Usurper on the Throne and His Functionaries
The very premise of the event is a sacrilegious farce. Robert Prevost, styling himself “Leo XIV,” sits in the See of Peter as a manifest heretic and Modernist, having publicly adhered to the conciliar errors of religious liberty, false ecumenism, and the collegiality that subverts the monarchical constitution of the Church. As St. Robert Bellarmine teaches in De Romano Pontifice, 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”. The 1917 Code (Canon 188.4) confirms that an office becomes vacant ipso facto by “public defection from the Catholic faith”, requiring no declaratory sentence. Paul IV’s Bull Cum ex Apostolatus Officio declares the elevation of a heretic “null, void, and of no effect”. Therefore, the “audience” described is not a meeting with the Vicar of Christ, but a gathering of laymen — or at best, invalidly ordained clerics of the new rite — under a usurper who has automatically forfeited the papacy.
The “Bishop” Daibes, ordained and consecrated in the post-1968 rites of dubious validity and certainly within a schismatic hierarchy, functions not as a successor of the Apostles charged with docere, sanctificare, regere (to teach, sanctify, govern), but as a political lobbyist. His title, “Bishop of Djibouti and Apostolic Administrator of Somalia,” is a jurisdictional fiction exercised within the paramasonic structure of the “Church of the New Advent.”
Reduction of the Church’s Mission to Naturalistic Humanitarianism
The linguistic register of the article is revealing. Daibes speaks the language of the United Nations, not the language of the Gospel. He declares: “It’s about human dignity. It’s about human life. It’s about living in freedom.” This triad — dignity, life, freedom — detached from the gloria Dei and the salus animarum, is the creed of Masonic laicism condemned by Pius XI in Quas Primas. The Pope-King wrote: “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.” Daibes does not call upon the Israeli state to submit to the Kingship of Christ; he calls upon the “international community” — the Masonic world order — to exert “diplomatic pressure.”
The Syllabus of Pius IX condemns the error that “The Church ought to be separated from the State, and the State from the Church” (Error 55) and that “The civil government… has a right to an indirect negative power over religious affairs” (Error 41). Yet Daibes implicitly accepts the secularist framework: the State (Israel) holds the sword; the “Church” begs for mercy from other States (the “international community”). This is the laicism Pius XI identified as the “plague that poisons human society.”
Silence on the Supernatural End: The Gravest Accusation
Nowhere in the lengthy report is there a mention of:
- The Social Kingship of Christ over all nations (including Israel and Palestine), instituted by the feast of Christ the King precisely to combat the secularism Daibes embodies.
- The necessity of the conversion of the Jewish people and Muslims to the Catholic Faith for their salvation (Extra Ecclesiam nulla salus).
- The primary cause of the conflict: the rejection of the Messiah by the Synagogue and the Islamic denial of the Trinity.
- The spiritual weapons: the Holy Sacrifice of the Mass, the Rosary, penance, the conversion of sinners.
- The Final Judgment, Hell, or the state of grace.
This silence is not an oversight; it is the essence of Modernism condemned in Lamentabili Sane Exitu and Pascendi. Proposition 26 of Lamentabili condemns the Modernist tenet that “The dogmas of faith should be understood according to their practical function, i.e., as binding in action, rather than as principles of belief.” Daibes treats the Faith as a vague cultural heritage (“living stones,” “since Pentecost”) useful for “witness” and “hope,” but devoid of dogmatic content requiring assent and conversion.
False Ecumenism and the Betrayal of Scripture
Daibes claims: “What we are trying to do as Palestinian Christians is to preach the Bible as the Word of God, as good news, and not as a justification to commit atrocities and violence against others.” This is a wicked perversion. He contrasts the “Bible as good news” with “religious Zionism,” implying that the Old Testament promises regarding the Land are merely a pretext for violence, rather than types fulfilled in the Church, the New Israel. He adopts the Modernist hermeneutic condemned by St. Pius X: the Scripture is stripped of its historical and typological truth to become a vague “message of salvation” compatible with religious indifferentism.
By refusing to name the Deicide and the ongoing Talmudic rejection of the Logos as the theological root of the conflict, Daibes betrays the Prophets and the Apostles. St. Paul teaches the Jews are “enemies for your sake” (Rom 11:28) regarding the Gospel, yet beloved for the fathers’ sake — a mystery demanding prayer and conversion, not political lobbying. The “Bible as good news” preached without the “repent and believe in the Gospel” (Mk 1:15) is a false gospel.
The “Living Stones” of a Ruined Edifice
Daibes repeats the slogan: “We want to continue as Christians to live in the Holy Land. To be the living stones of the Holy Land.” St. Peter defines living stones as those “built up a spiritual house, a holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ” (1 Pet 2:5). In the conciliar sect, the “spiritual sacrifices” are replaced by political activism; the “holy priesthood” is replaced by a presbyterate invalidly ordained in a rite that signifies a Protestant supper; the “spiritual house” is a geo-political enclave protected by UN resolutions.
He boasts of the Church’s presence “since Pentecost,” yet the conciliar sect has severed continuity with that Pentecostal Church by adopting a new Mass, a new catechism, a new ecclesiology, and new “saints” (John Paul II, John XXIII, Paul VI) who are architects of the apostasy. The “small numbers” he laments are the fruit of the post-conciliar hemorrhage of faith, not the persecution of the world. As Pius XI noted in Quas Primas, the Church grows by the blood of martyrs and the holiness of confessors, not by diplomatic pressure.
Somalia and Djibouti: Humanitarianism as Substitute for Mission
The extension of the interview to Somalia and Djibouti confirms the pattern. Daibes speaks of “6.5 million people face hunger,” “migrants,” “Caritas,” “food, medicine, education.” He admits: “No one talks about Somalia in the news; there is no interest in helping them.” The “Church” measures its relevance by media attention and NGO funding. The mission ad gentes — baptizing nations, destroying idols, planting the Cross — is replaced by “dignified return” of migrants to Ethiopia and schools appreciated by “local authorities” (Muslim governments).
This is the humanitarismus condemned by the Syllabus (Error 40: “The teaching of the Catholic Church is hostile to the well-being and interests of society” — which the Modernist inverts to prove the Church is only useful for temporal well-being). The “universal Church in the person of the Pope himself” that Daibes finds consoling is a phantom; the true Universal Church is the Society of the faithful united to valid Bishops holding the Tradition, not the conciliar sect’s bureaucratic network.
Conclusion: The Abomination of Desolation in Action
The article is a masterpiece of anti-Catholic propaganda. It presents the conciliar sect as the champion of the oppressed, while it is in reality the “synagogue of Satan” (Apoc 2:9) foretold by Leo XIII in his prayer to St. Michael — the paramasonic structure that has infiltrated the Holy Place. Daibes’ appeal for “international pressure” is an appeal to the Beast (Apoc 13) to restrain the other Beast. The only solution for the Holy Land, for Somalia, for the world, is the Restauratio Omnium in Christo — the restoration of all things in Christ the King, beginning with the conversion of the Jews and the Muslims, the condemnation of Modernism, and the recognition of the vacant See.
“He shall rule from sea to sea: and from the river unto the ends of the earth.” (Ps 71:8) — This is the Kingdom the conciliar hierarchy betrays; this is the Kingdom the true Church, hidden in the catacombs of Tradition, proclaims until the True Pope is restored.
Source:
Bishop Daibes: International pressure needed to protect Palestinians in the Holy Land (vaticannews.va)
Date: 04.09.2026