The Vatican News portal reports that the Uruguayan episcopate has completed its ad limina Apostolorum visit to Rome, culminating in an audience with the usurper Leo XIV (Robert Prevost) on September 18, 2026, as preparation for his scheduled “Apostolic Journey” to Uruguay, Argentina, and Peru in November. Bishops Alfonso Bauer (Florida), Arturo Fajardo (Salto), and Milton Tróccoli (Maldonado-Punta del Este-Minas) frame the visit as a search for “new ways to make the Gospel present” in what they admit is “the most secularized country in Latin America.” They invoke the “synodal path” of the antipope Francis, continued by Leo XIV, emphasize “listening” over preaching, and reinterpret Marian devotion through the lens of secular liberation struggles. This grotesque spectacle of false bishops paying homage to a manifest heretic occupying the Chair of Peter constitutes a public act of apostasy and a formal renunciation of the Social Kingship of Christ (Quas Primas).
The Ad Limina Farce: Canonical Fiction in Service of a Usurper
The very concept of an ad limina visit presupposes a legitimate Roman Pontiff to whom bishops owe canonical obedience and before whom they render an account of their stewardship. As the Defense of Sedevacantism file demonstrates from the teaching of St. Robert Bellarmine, Wernz and Vidal, and Pope Paul IV’s Bull Cum ex Apostolatus Officio, a manifest heretic ipso facto loses all jurisdiction and cannot be the head of the Church. Bellarmine states unequivocally: “A non-Christian in no way can be Pope… a manifest heretic is not a Christian… therefore, a manifest heretic cannot be Pope.” The Uruguayan prelates, by presenting themselves before Robert Prevost — a public adherent of the conciliar heresies of religious liberty, ecumenism, and collegiality — are not fulfilling a canonical obligation; they are legitimizing a usurpation. Their “reports” to the Roman Curia dicasteries are deposited not at the feet of the Vicar of Christ, but at the feet of the paramasonic structure occupying the Vatican.
Secularization as “Laboratory”: Capitulation to the Syllabus Condemned Errors
Bishop Fajardo describes Uruguay as a “small experimental laboratory” for the Church in a secularized society. This language reveals the naturalistic inversion at the heart of the conciliar mentality. Instead of condemning secularization as the apostasy of nations foretold by Pius XI in Quas Primas — “the plague that poisons human society… the secularism of our times, so-called laicism” — the conciliar hierarchy treats it as a pastoral challenge to be “accompanied.” The Syllabus of Errors (1864) condemns as error the proposition that “The Church ought to be separated from the State, and the State from the Church” (Error 55) and that “In the present day it is no longer expedient that the Catholic religion should be held as the only religion of the State” (Error 77). Yet the Uruguayan bishops speak of “evangelization” without the public confession of Christ’s Kingship over civil society, without demanding that laws conform to the divine law, without denouncing the Masonic secularist constitution that has ruled Uruguay since the 19th century. Their “evangelization” is reduced to a humanitarian NGO discourse: “joy and hope,” “human dignity,” “freedom,” “meaning of life” — all stripped of the necessitas medii of the Church, the sacraments, and the Extra Ecclesiam nulla salus dogma.
“Listening” and “Synodality”: The Demolition of the Magisterium
Bishop Bauer, a Salesian, declares: “Listening is the first element to be taken into account… Listening to the Lord and listening to others thus becomes a key aspect of his episcopal ministry, in continuity with the synodal path begun during the pontificate of Pope Francis and continued by Pope Leo XIV.” This is the hermeneutic of rupture codified as virtue. The Lamentabili sane exitu (1907) condemned the Modernist proposition 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” (Prop. 6). St. Pius X identified this as the inversion of the divine constitution of the Church: the Ecclesia docens is subjected to the Ecclesia discens. The bishop’s role is not to “listen” to the “concrete situations” of the faithful as a sociologist, but to teach, govern, and sanctify with the authority of Christ the King (Quas Primas: “Christ Jesus is given to men as Redeemer… but at the same time He is the Lawgiver, to whom men owe obedience“). The “synodal path” is the democratization of the Church condemned by Pius X as the synthesis of all heresies.
Marian Devotion Instrumentalized for Nationalist Syncretism
The article reveals the idolatrous instrumentalization of Our Lady of the Thirty-Three. Bishop Bauer states: “While that devotion was once associated with the liberation struggles of the past, he said that today liberation also concerns such areas as freedom, the meaning of life, work, and human dignity.” This is Liberation Theology repackaged: the Mother of God reduced to a symbol of secular “liberation.” The False Fatima Apparitions file exposes the Masonic strategy behind such “Marian” phenomena: “The name ‘Fatima’: a symbol of Christian-Islamic syncretism.” Similarly, the “Our Lady of the Thirty-Three” devotion — tied to Uruguay’s Masonic independence movement (the “Treinta y Tres Orientales”) — serves as a nationalist totem to bind the faithful to the civic religion of the secular state. The bishops’ floral offering in the crypt of the Basilica of the Twelve Holy Apostles is not an act of Catholic piety but a civic ritual sanctifying the Masonic foundation of the Uruguayan republic. Pius XI warned: “When God and Jesus Christ… were removed from laws and states… the foundations of that authority were destroyed” (Quas Primas). The Uruguayan hierarchy, far from repairing this ruin, consecrates it.
The “Eucharist” in the Conciliar Rite: Simulated Sacrifice, Real Idolatry
The article notes the bishops “celebrated Holy Mass” at the Basilica of the Twelve Holy Apostles, St. John Lateran, St. Peter’s, St. Mary Major, and St. Paul Outside the Walls. In the conciliar sect, the Novus Ordo Missae — fabricated by the Freemason Bugnini and promulgated by the antipope Paul VI — has abolished the propitiatory sacrifice, replaced the Canon with a Protestantized “Eucharistic Prayer,” and oriented the rite toward the assembly rather than God. The Council of Trent defined: “If anyone says that in the Mass a true and proper sacrifice is not offered to God… let him be anathema” (Sess. XXII, Can. 1). The “Masses” celebrated by these false bishops — invalidly ordained in the post-1968 rite, in communion with a manifest heretic — are not merely illicit but sacrilegious simulations. They are the “abomination of desolation” (Matt. 24:15) standing in the holy place. The faithful in Uruguay are not being fed with the Bread of Angels but with the leaven of the Pharisees (Luke 12:1).
Vocations Crisis: The Fruit of Apostasy
Bishop Fajardo laments “increasing the number of vocations.” The conciliar church has destroyed vocations by destroying the priesthood itself: the new rite of ordination (1968) is doubtful in form and matter, the seminaries teach Modernism condemned by Lamentabili and Pascendi, and the “priests” produced are functionaries of a horizontalist “presbyterate” rather than alter Christus offering the Unbloody Sacrifice. The “vocations crisis” is not a pastoral problem to be solved by “new impetus” but a divine judgment on a hierarchy that has “removed Jesus Christ and His most holy law from… public life” (Quas Primas).
Conclusion: The Only Remedy Is the Restoration of the Catholic Hierarchy
The Uruguayan bishops’ pilgrimage to Rome is a public act of schism and heresy. They have “gone out from us, but they were not of us” (1 John 2:19). True Catholics in Uruguay — and everywhere — must withdraw all recognition and obedience from this counterfeit hierarchy, adhere to the valid bishops and priests who maintain the Traditional Latin Mass, the pre-1958 doctrine, and the Sedevacantist position (the only coherent application of Bellarmine’s principles to the post-conciliar apostasy), and pray for the Social Reign of Christ the King which alone can heal the “profoundly shaken” society (Quas Primas). Non praevalebunt.
Source:
Uruguayan Bishops visit Rome ahead of Pope Leo’s November visit (vaticannews.va)
Date: 17.09.2026