EWTN News portal (September 18, 2026) reports a “world news roundup” featuring the UK government’s bill allowing Catholic and Jewish prime ministers to advise the monarch on Anglican appointments, an Irish inquiry clearing police of collusion in a Catholic’s murder, a Vatican dicastery official urging “responsible” digital missionaries, the Holy See’s diplomat advocating nuclear ethics at the IAEA, a Zimbabwean priest’s death, the Westminster “archbishop” demanding a two-state solution in the Holy Land, a Syrian town’s feast of the Cross, and Australian “bishops” surveying married couples. This litany of conciliar activities manifests the total capitulation of the neo-church to secular power, false ecumenism, and naturalistic humanism.
Legislative Erastianism: The UK Bill as Triumph of the Syllabus Errors
The centerpiece of this roundup—the Church Appointments (Repeal of Discriminatory Provision) Bill—exposes the conciliar sect’s joyful embrace of Erastianism, the very error condemned by Pius IX in the Syllabus (Errors 19, 20, 21, 27, 39, 41, 42, 43, 44, 45, 51, 54, 55). The article celebrates that “Prime Minister Andy Burnham, who came to power on July 20, is a Catholic and has had to transfer this responsibility to the lord chancellor,” as if the subjection of the Church’s governance to a secular head of government were a victory for “equality.”
Pius IX anathematized the proposition that “The Church is not a true and perfect society, entirely free… but it appertains to the civil power to define what are the rights of the Church” (Error 19). He condemned that “The ecclesiastical power ought not to exercise its authority without the permission and assent of the civil government” (Error 20). The UK bill institutionalizes precisely this: a Catholic prime minister—ostensibly a member of the Church—exercising authority over Anglican appointments by permission of the state. The conciliar sect’s silence on this usurpation of potestas sacra by potestas civilis proves its adhesion to the modernist principle that “The State, as being the origin and source of all rights, is endowed with a certain right not circumscribed by any limits” (Error 39).
Pius XI in Quas Primas thundered: “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 UK bill is the legislative codification of this removal. That a “Catholic” prime minister accepts this role without protest—indeed, the article presents it as progress—demonstrates the de facto apostasy of the conciliar laity and hierarchy alike. They have accepted the laicism Pius XI called “the plague that poisons human society.”
False Ecumenism and the Two-State Heresy
“Archbishop” Richard Moth’s statement urging a “two-state solution” as “the goal of all people of good will” epitomizes the conciliar sect’s betrayal of Christ’s Kingship over nations. Quas Primas declares: “His reign encompasses not only Catholic nations… but His reign encompasses also all non-Christians, so that most truly the entire human race is subject to the authority of Jesus Christ” (citing Leo XIII, Annum Sacrum). The “two-state solution” presupposes a political order independent of Christ’s Kingship, dividing the Land made holy by the Incarnation into secular sovereignties. This is practical atheism in diplomacy.
Moth cites “Pope Francis and Pope Leo XIV” as authorities—two manifest heretics who, by the principle ipso facto (St. Robert Bellarmine, De Romano Pontifice; Canon 188.4, 1917 Code; Cum ex Apostolatus Officio), ceased to be popes the moment they publicly professed heresy. The “Defense of Sedevacantism” file establishes: “A manifest heretic cannot be Pope or a member of the Church… he cannot be the head of something of which he is not a member” (Bellarmine). Moth’s invocation of these antipopes as moral authorities compounds the scandal: he submits the Church’s teaching to the magisterium of the abomination of desolation occupying the Vatican.
The “Holy Land Co-ordination” pilgrimage, organized “with the encouragement of the Holy See and the support of the Latin Patriarchate of Jerusalem,” is a theater of false ecumenism—the “pan-heresy” condemned by Pius XI in Mortalium Animos (1928). It reduces the Church’s mission to “presence, prayer, pilgrimage and persuasion,” omitting conversion and the Social Kingship of Christ. The Syllabus condemns: “Protestantism is nothing more than another form of the same true Christian religion… given to please God equally as in the Catholic Church” (Error 18). The conciliar sect extends this indifferentism to Judaism and Islam in the Holy Land, denying Extra Ecclesiam nulla salus.
Digital “Missionaries” and the Marketing of the Gospel
Natasa Govekar’s address to the “Asian Catholic Digital Missionary Assembly” reveals the neo-church’s reduction of evangelization to brand management. Her lexicon—”responsibility rather than a measure of status,” “individual-centered influence,” “communion, shared mission, and witness,” “not advertising, but communicating”—is the jargon of communication theory, not theology. Lamentabili Sane Exitu condemned the modernist error: “The dogmas of faith should be understood according to their practical function, i.e., as binding in action, rather than as principles of belief” (Error 26). Govekar’s “digital evangelization” embodies this pragmatism: the Gospel becomes content; the missionary, an influencer; conversion, engagement metrics.
She warns against “treating Christian communication as a form of marketing,” yet the entire framework—digital missionaries, audiences, influence, responsibility growing with followers—is marketing terminology. The Syllabus condemns: “The civil government… has a right to an indirect negative power over religious affairs” (Error 41); today, the algorithmic state (Big Tech) exercises this power, and the conciliar sect capitulates by adopting its categories. Where is the kerygma? Where is Extra Ecclesiam nulla salus? Where is the call to baptism and the remission of sins? Nowhere. Only “communion” and “witness”—the vacuous vocabulary of the Church of the New Advent.
Nuclear Naturalism: Ethics Without Theology
“Archbishop” Paul Richard Gallagher’s IAEA address marks the 40th anniversary of Chernobyl with a plea for “sound ethical principles” on nuclear technology. He speaks of “integral human development,” “service of peace,” “protecting facilities in wartime,” “applying artificial intelligence with… sound safety standards.” Not a word of God, sin, judgment, or the Kingship of Christ. This is pure naturalism—the very error condemned in the Syllabus (Errors 1-6, 56-60): “Human reason, without any reference whatsoever to God, is the sole arbiter of truth and falsehood, and of good and evil” (Error 3); “Moral laws do not stand in need of the divine sanction” (Error 56).
Pius XI in Quas Primas insists: “The state is happy not by one means, and man by another; for the state is nothing else than a harmonious association of men”—but this harmony requires subjection to Christ’s law. Gallagher’s “ethical principles” are autonomous, derived from “conviction that a technology with such vast potential… must be guided by sound ethical principles”—whose principles? The IAEA’s? The UN’s? The “international community’s”? This is the religion of humanity Comte dreamed of, now preached from the “Holy See’s” podium. The conciliar sect has become an NGO with sacramental trappings.
The Irish Inquiry: Justice Without Truth
The inquiry into Robert Hamill’s murder found “multiple police failings” including “a tip-off to a suspect to destroy the clothing,” yet concludes officers “did not collude.” This juridical hair-splitting—typical of the conciliar sect’s engagement with secular power—ignores the moral certainty of complicity. The Syllabus condemns: “The injustice of an act when successful inflicts no injury on the sanctity of right” (Error 61). The conciliar “hierarchy” in Ireland has long since abandoned the Social Kingship of Christ for “dialogue” with the British state. No prophetic voice denounces the structural injustice; only bureaucratic “inquiries” and “failings.” The blood of the martyrs cries out (Gen 4:10), but the neo-church hears only “lessons learned.”
Syrian Feast: Folklore Substituting for Faith
The report on Maaloula’s feast of the Exaltation of the Holy Cross describes “traditional processions,” “lighting of fires,” “dabke (a traditional folk dance),” “poetry,” “communal meal.” “Father” Fadi Barqil “warned against reducing the feast to its outward customs”—yet the article presents the feast as customs. Where is the Cross of Christ as the throne of victory over sin and death? Where is the call to take up the cross daily (Lk 9:23)? The conciliar sect reduces the liturgy to cultural preservation, the opus operatum of ethnicity. This is the hermeneutic of discontinuity in reverse: not rupture with tradition, but evacuation of its supernatural content. The Syllabus condemns: “The faith of Christ is in opposition to human reason and divine revelation not only is not useful, but is even hurtful to the perfection of man” (Error 6)—here, faith is reduced to a cultural artifact useful for “community cohesion.”
Australian “Synodality”: The Laity as Ecclesial Architects
The Australian “bishops” funding a survey of married couples because “Pope Francis had a particular concern for the newly married” (citing Amoris Laetitia, the Magna Carta of conciliar adultery) completes the picture. “We have tended to focus on preparation for marriage and then… left couples to fend for themselves,” says “Bishop” Tony Percy. The remedy? A professional survey to design “support programs.” The Church as social service agency. The Syllabus condemns: “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” (Lamentabili, Error 6). Here, the “Church teaching” is replaced by market research. The sensus fidelium becomes consumer feedback.
Systemic Apostasy: The Conciliar Sect as Paramasonic Structure
Every item in this roundup—legislative Erastianism, diplomatic indifferentism, digital pragmatism, nuclear naturalism, bureaucratic justice, cultural folklore, managerial pastoral care—flows from the conciliar revolution of 1958-1965. The “Defense of Sedevacantism” file proves that the line of claimants to the papacy since John XXIII are manifest heretics who ipso facto lost all jurisdiction. The “False Fatima Apparitions” file exposes the Masonic operation diverting attention from modernist apostasy within the Church. This EWTN roundup is the daily bread of that apostasy: a paramasonic structure (the “Dicastery for Communication,” the “IAEA delegation,” the “Bishops’ Conferences”) simulating Catholic life while serving the City of Man.
Pius X in Pascendi Dominici Gregis (confirmed by Lamentabili) identified Modernism as “the synthesis of all errors”. This roundup is its summa: the Church reduced to a department of state (UK bill), an NGO (IAEA), a media startup (digital missionaries), a cultural heritage site (Maaloula), a social work agency (Australia). Christ the King is nowhere acknowledged. As Pius XI warned: “When all willingly accept the reign of Christ and obey Him, and every tongue will confess that our Lord Jesus Christ is in the glory of God the Father” (Quas Primas, citing Leo XIII). The conciliar sect refuses this reign; therefore, it is not the Church. It is the abomination of desolation standing in the holy place (Mt 24:15). Qui habet aures audiendi, audiat.
Source:
UK bill proposes to lift historic restrictions on Catholic and Jewish prime ministers (ewtnnews.com)
Date: 18.09.2026