The Vatican News portal, official mouthpiece of the structures occupying the Vatican, reports on an interview granted by the “Cardinal” Kurt Koch, Prefect of the “Dicastery for Promoting Christian Unity,” marking the 60th anniversary of the conciliar declaration *Nostra Aetate*. The article, dated 16 September 2026, presents the document as a milestone of “dialogue” and “common spiritual patrimony” with Judaism, citing the “Pope” Leo XIV (Robert Prevost) as authority. This celebration of *Nostra Aetate* is not a commemoration of Catholic truth but the institutionalization of the apostasy that substitutes the Social Kingship of Christ the King with a naturalistic dialogue of religions, confirming the conciliar sect as the abomination of desolation foretold by Daniel.
The Heretical Foundation of Nostra Aetate: Rejection of the Social Kingship of Christ
The very premise of the interview—that the Church “could not comprehend itself without reference to Judaism”—inverts the divine order established by Christ. Pope Pius XI, in the encyclical Quas Primas (1925), teaches with unshakeable authority that Christ received from the Father “power and honor and a kingdom” (Dan 7:14) and that “His reign encompasses not only Catholic nations… but also all non-Christians, so that most truly the entire human race is subject to the authority of Jesus Christ”. The conciliar declaration *Nostra Aetate*, by positing a “common spiritual patrimony” and a permanent validity of the Old Covenant alongside the New, effectively denies that the Old Law has been abrogated and fulfilled in the New (Heb 8:13). It constructs a theology of dual covenant salvation, a heresy explicitly condemned by the Council of Florence (Cantate Domino, 1442), which declared that “the matter of the law of the Old Testament… after the promulgation of the Gospel… ceased to exist” and that no one can be saved outside the Catholic Church.
The “Cardinal” Koch speaks of the Church’s “self-understanding” tied to “Abraham’s stock.” This is the language of Modernism, condemned by St. Pius X in Lamentabili Sane Exitu (1907), which rejects the proposition that “Christ did not intend to establish the Church as a community lasting for centuries on earth” (Prop. 52) and that “Dogmas… are merely modes of explanation and stages in the evolution of Christian consciousness” (Prop. 54). By rooting the Church’s identity in a continuing “Jewish people of the Covenant” rather than in the Mystical Body of Christ alone, the conciliar sect severs the Church from its Divine Head and anchors it in a human, ethnic, and superseded reality.
The “Common Spiritual Patrimony” Lie: Supersessionism Denied
The interview parrots the conciliar slogan of a “common spiritual patrimony” shared by Jews and Christians. This phrase is a theological poison. St. Paul teaches that the veil remains over the reading of the Old Testament until it is turned to the Lord (2 Cor 3:14-16). The “patrimony” of the Synagogue is the figure; the patrimony of the Church is the Truth (Col 2:17). To claim a “common” patrimony is to equate the shadow with the Body, the type with the Antitype. It is the practical denial of the dogma Extra Ecclesiam Nulla Salus.
The Syllabus of Errors of Pope Pius IX (1864) condemns the proposition: “Man may, in the observance of any religion whatever, find the way of eternal salvation” (Error 16) and “Protestantism is nothing more than another form of the same true Christian religion” (Error 18). *Nostra Aetate* applies this indifferentism to Judaism, treating the explicit rejection of the Messiah (John 8:24, 1 John 2:22-23) as a valid “covenantal” path. The “Cardinal” Koch’s assertion that the Church must “recall and keep alive” Jewish roots in catechesis and proclamation is a directive to obscure the necessity of Baptism and the explicit confession of Christ as the only Savior (Acts 4:12).
Redefinition of “Antisemitism”: A Weapon Against the Gospel
The most insidious passage in the interview is the claim: “It is impossible to be a disciple of Jesus Christ and, at the same time, an antisemite.” This redefines “antisemitism” not as racial hatred (which the Church has always condemned as a violation of charity and justice), but as theological opposition to the Jewish religion—which is, by definition, the rejection of Christ the King.
The Gospel itself records the cry of the Jerusalem crowd: “His blood be upon us and upon our children” (Matt 27:25). St. John Chrysostom, Doctor of the Church, in his Adversus Judaeos homilies, describes the Synagogue as a “dwelling of demons” and a “den of thieves” precisely because it rejects the Messiah. The Council of Trent anathematizes those who deny the sacrificial nature of the Mass—the very sacrifice the Synagogue rejected. To label the theological recognition of Jewish perfidy (in the patristic sense of perfidia—faithlessness) as “antisemitism” is to anathematize the Holy Ghost speaking through the Apostles and the Fathers.
The “Cardinal” Koch invokes “evangelical religious charity.” True charity, as St. Thomas Aquinas teaches (Summa Theologiae II-II, q. 25, a. 6), desires the supreme good for the neighbor, which is God Himself, known and possessed through the Catholic Faith. To confirm the Jew in his rejection of Christ under the guise of “dialogue” and “friendship” is not charity; it is the cruelest hatred, leaving the soul in the state of mortale peccatum (John 3:36). The “Pope” Leo XIV, by emphasizing this, confirms his role as the pastor of the neo-church who preaches a “gospel” other than the one delivered by the Apostles (Gal 1:8-9).
Political Naturalism: The “Two-State Solution” vs. The Rights of Christ the King
The interview reveals the purely naturalistic horizon of the conciliar sect: “The Holy See has always maintained the conviction that only the creation of two states can bring peace to the Middle East.” This is the language of the United Nations, not the Vicar of Christ. Pope Pius XI in Quas Primas condemns this exact error: “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 Syllabus of Errors condemns the proposition: “The Church ought to be separated from the State, and the State from the Church” (Error 55) and “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). By advocating a political solution (two states) that enshrines religious indifferentism and denies the Kingship of Christ over the temporal order, the “Cardinal” Koch and his “Pope” Leo XIV demonstrate that the conciliar sect has capitulated to laicism. They seek a “peace” which the world gives (John 14:27), not the Pax Christi in Regno Christi. The “dialogue” they champion is the dialogue of the world, which St. James calls “enmity with God” (Jas 4:4).
The Antipope Leo XIV and the Chain of Usurpers
The article cites “Pope Leo XIV” (Robert Prevost) as the guarantor of this “precious dialogue.” From the perspective of integral Catholic faith, the See of Peter has been vacant since the death of Pius XII (1958). 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, new mass), have ipso facto lost all jurisdiction, in accordance with the teaching of St. Robert Bellarmine (De Romano Pontifice, Lib. II, Cap. 30) and Canon 188.4 of the 1917 Code: “Every office becomes vacant by the mere fact and without any declaration… if the cleric publicly defects from the Catholic faith.”
Pope Paul IV’s Bull Cum ex Apostolatus Officio (1559) declares that the promotion of a heretic to the papacy is “null, void, and of no effect” even if unanimously assented to by Cardinals. The “Cardinal” Koch, as a collaborator of this usurper, shares in the crimen haeresis and the destruction of the Faith. His “Dicastery” is not an organ of the Holy Church but a bureau of the paramasonic structure erected in the Vatican to dismantle the Depositum Fidei.
Silence on Conversion: The Ultimate Uncharity and Apostasy
The gravest accusation against this interview is its total silence on the necessity of conversion. Not once does the “Cardinal” Koch mention Baptism, the remission of sins, or the duty to preach the Gospel to the Jewish people “for the obedience of faith” (Rom 16:26). The “journey of hope” proposed is a journey away from the Cross.
St. Pius X, in Pascendi Dominici Gregis (1907), identified the Modernist strategy: “They put forward the idea that all religions are true… and that the Catholic Church is not the only way of salvation.” *Nostra Aetate* is the conciliar ratification of this Modernist synthesis. The “Cardinal” Koch’s call to “speak honestly” about Gaza while maintaining “friendship” with those who blaspheme Christ daily in the Talmud and persecute Christians in the Holy Land is the diplomacy of Judas—a kiss that betrays the Son of Man.
The true Church, the Ecclesia Militans persevering in the catacombs of Tradition, knows that there is no peace without the Cross, no unity without the Truth, and no salvation outside the Ark of Peter. The celebration of *Nostra Aetate* is the celebration of the Great Apostasy (2 Thess 2:3). Let the conciliar sect keep its “dialogue”; we keep the Faith of our Fathers, the Kingship of Christ, and the certainty that “He must reign, until He hath put all enemies under His feet” (1 Cor 15:25).
Source:
Cardinal Koch: It is impossible to be a disciple of Christ and at the same time an antisemite (vaticannews.va)
Date: 16.09.2026