The EWTN portal reports that the Libreria Editrice Vaticana will publish The Private Diary of Pope Francis on November 24, 2026, edited with commentary by “Cardinal” Victor Manuel Fernández, prefect of the “Dicastery for the Doctrine of the Faith.” The volume compiles intimate reflections, prayers, and personal notes from the late antipope Francis (Jorge Mario Bergoglio), following the model of “St.” John XXIII’s Journal of a Soul. The article notes Francis gave over 70 book-length interviews and previously published Hope, the first “autobiography” by a living “pope.” This publication epitomizes the conciliar sect’s replacement of the divine monarchy of Christ the King with a sentimentalized cult of the human personality, confirming the apostasy foretold by the Syllabus of Errors and Quas Primas.
The “Diary” as Instrument of Anthropocentric Subversion
The very concept of a “private diary” published for mass consumption by the “Vatican” publishing house reveals the coup de grâce of the conciliar revolution: the total inversion of the munus petrinum from Vicar of Christ to celebrity spiritual guide. Pius XI in Quas Primas thundered that “the hope of lasting peace will not yet shine upon nations as long as individuals and states renounce and do not wish to recognize the reign of our Savior” and instituted the Feast of Christ the King precisely to combat “the secularism of our times, so-called laicism, its errors and wicked endeavors” which “began with the denial of Christ the Lord’s reign over all nations”. The publication of a “pope’s” private musings as a commercial spiritual product is the apotheosis of that denial — the persona of the usurper replaces the Person of the King.
The “editorial commentary” by “Cardinal” Fernández — the architect of Fiducia Supplicans and the Dignitas Infinita travesty — guarantees the hermeneutic of rupture will frame every entry. 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, applied or applicable to different times and places” — this is the modernist poison now packaged as “papal intimacy.” The diary format inherently suggests evolution, development, personal discernment over against the depositum fidei entrusted once for all to the saints (Jude 1:3).
Linguistic Deception: “Spiritual Diary” vs. Ex Cathedra Duty
The EWTN article’s language is revealing: “deeply human side,” “navigated trials,” “carried the burdens of leadership,” “sought God in daily silence.” This is the vocabulary of therapeutic deism, not Catholic theology. The Syllabus of Errors (prop. 77-80) condemns the proposition that “the Roman Pontiff can, and ought to, reconcile himself, and come to terms with progress, liberalism and modern civilization” and that “it is no longer expedient that the Catholic religion should be held as the only religion of the State.” The “diary” genre — pioneered by the false “saint” John XXIII (Angelo Roncalli), whose “Journal of a Soul” was a manifesto of aggiornamento — serves to humanize the office until the divine character of the papacy evaporates.
Note the careful phrasing: “intimate reflections, prayers, and personal notes” — not magisterial teachings, dogmatic definitions, canonical judgments. The “pope” as private theologian is a contradiction in terms; as Bellarmine teaches (De Romano Pontifice 2.30), “a manifest heretic cannot be Pope… he cannot be the head of something of which he is not a member.” Bergoglio’s manifest heresies (communion for adulterers, idolatry at Pachamama, denial of proselytism, etc.) ipso facto severed him from the Body of Christ per Canon 188.4 (1917 Code) and Cum ex Apostolatus Officio. His “diary” is therefore the private journal of a layman — albeit one who usurped the Chair of Peter for nine years.
Theological Bankruptcy: Journal of a Soul as Blueprint for Apostasy
The explicit comparison to Roncalli’s Journal of a Soul is no accident. That work was the vade mecum of the conciliar revolution, dripping with renouveau theology, ecumenical indifference, and the hermeneutic of discontinuity later ratified at Vatican II. Pius XI warned in Quas Primas that “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 “diary” genre removes the “pope” from the objective order of grace and jurisdiction, placing him in the subjective realm of religious experience — the very essence of Modernism condemned by Pascendi Dominici Gregis and Lamentabili (prop. 20: “Revelation was merely man’s self-awareness of his relationship to God”; prop. 25: “Faith, as assent of the mind, is ultimately based on a sum of probabilities”).
The “70 book-length interviews” cited by EWTN are not a sign of “accessibility” but of logorrheic self-promotion incompatible with the munus docendi. A true Pope teaches ex cathedra or through the ordinary universal magisterium; he does not “dialogue” with journalists. The Syllabus (prop. 39) condemns: “The State, as being the origin and source of all rights, is endowed with a certain right not circumscribed by any limits” — here applied to the “pope” as source of his own authority, unmoored from Tradition.
Symptomatic Diagnosis: The “Abomination of Desolation” Merchandises Its Own Apostasy
This publication is a commercial product of the Libreria Editrice Vaticana — the same entity that publishes the Catechism of the “Catholic Church” (1992), the Compendium of the Social Doctrine of the Church, and countless volumes of conciliar novelties. It is the monetization of apostasy. The “diary” will be marketed as “spiritual reading” for the novus ordo faithful, further anaesthetizing them to the reality that the See of Peter has been vacant since 1958 (or 1963 at latest).
The “Cardinal” Fernández’s role as editor is the final seal: the “prefect of the Dicastery for the Doctrine of the Faith” — an office created by Paul VI’s Regimini Ecclesiae Universae (1967) to replace the Supreme Sacred Congregation of the Holy Office — curates the private thoughts of a manifest heretic as magisterium. This is the auto-demolition of the Church (Paul VI’s phrase) made into a coffee-table book.
As the Syllabus (prop. 55) condemns: “The Church ought to be separated from the State, and the State from the Church” — here the “Church” (conciliar sect) separates itself from Christ, enthroning the personality of the “pope” as the new magisterium. The faithful who purchase this volume participate in idolatry of the human, the cult of man Pius XI identified as the “plague that poisons human society” (Quas Primas).
No Salvation in the “Diary” of a Usurper
Let no Catholic be deceived. The only “diary” that matters is the Book of Life (Apoc. 20:12), and the only “private revelation” binding on the faithful is the public revelation closed with the death of the last Apostle (Vatican I, Dei Filius, DS 3008). The publication of Bergoglio’s diary is a sacrilegious farce, a masonic psychological operation (cf. the Fatima file’s analysis of “disinformation strategy”) to cement the narration of the “merciful reformer” over the reality of the destroyer of the Faith.
Non praevalebunt (Matt. 16:18). The gates of hell shall not prevail against the true Church — the remnant adhering to the integral Catholic faith of the pre-1958 Magisterium, the Traditional Latin Mass, and the Syllabus of Errors as permanent doctrinal compass. This “diary” belongs to the abomination of desolation standing in the holy place (Matt. 24:15). Qui legit, intelligat.
Source:
Vatican to publish Pope Francis’ personal diary (ewtnnews.com)
Date: 05.10.2026