The National Catholic Register (NCR) reports that on October 5, 2026, the feast of St. Frances Xavier Cabrini, the counterfeit “bishops” of the Colorado province of the conciliar sect — “Archbishop” James Golka of Denver, “Auxiliary Bishop” Jorge Rodriguez, “Bishop” Stephen Berg of Pueblo, and “Father” Kyle Ingels, administrator of Colorado Springs — joined with Protestant and Orthodox sectarians to issue a letter titled “A Pilgrim People, A Shared Hope” commemorating the 250th anniversary of American independence. The document instrumentalizes the patroness of immigrants to legitimize the Masonic dogma of open borders, subordinates the supernatural mission of the Church to naturalistic humanitarianism, and manifests the ecumenism of the return condemned by Pius XI in Mortalium Animos (1928). This spectacle of pseudo-episcopal collaboration with heretics and schismatics confirms that the structures occupying the Vatican are not the Catholic Church but a paramasonic counterfeit erected to dissolve the Social Kingship of Christ into the brotherhood of man.
The Usurpation of Episcopal Authority and the Nullity of Conciliar “Ordinations”
The signatories — Golka, Rodriguez, Berg, Ingels — possess no jurisdiction, no mission, and no sacramental validity derived from the true Church. The “ordination” rites promulgated by “Paul VI” in 1968 (Pontificale Romanum) excised the essential form and intention for the sacrament of Order, rendering the “episcopate” and “presbyterate” of the neo-church doubtful at best, invalid at worst. As Leo XIII defined in Apostolicae Curae (1896): “Sacramenta per ritus ministerii conferuntur… si quis formam substantialiter mutaverit, non confert sacramentum” (Sacraments are conferred through the rites of ministry… if anyone substantially changes the form, he does not confer the sacrament). The 1968 rite replaced the traditional “Accipe Spiritum Sanctum…” with a vague “prayer of consecration” omitting the explicit transmission of the sacerdotal character and the power to offer the Propitiatory Sacrifice. Consequently, these men are at most laymen masquerading as clerics; their “letters” carry the weight of private opinion, not magisterial authority.
Furthermore, even if validly ordained before 1968, they have publicly defected from the Catholic faith by adhering to the heresies of Vatican II (religious liberty, ecumenism, collegiality, the new ecclesiology), incurring the penalty of ipso facto loss of office per Canon 188 §4 of the 1917 Code: “Omne officium vacat de facto et sine ulla declaratione… si clericus… publice a fide catholica defecerit” (Every office becomes vacant by the mere fact and without any declaration… if the cleric… publicly defects from the Catholic faith). As the Defense of Sedevacantism file demonstrates, Bellarmine teaches that a manifest heretic ceases to be a member of the Church and thus cannot be its head: “Non potest esse caput qui non est membrum” (He cannot be head who is not a member). These “bishops” are neither members nor heads; they are functionaries of the abomination of desolation (Matt. 24:15) occupying the visible structures.
Ecumenical Indifferentism: The Sin Against the First Commandment
The letter is co-signed by “several other Christian leaders across denominations.” This is the ecumenism of the return — the heresy that unity is achieved by “dialogue” and “shared witness” rather than by the conversion of all to the one, true, Catholic Church. Pius XI in Mortalium Animos (Jan. 6, 1928) condemned this unequivocally: “Hoc unum est verae unionis christianae fomentum… unum ovile et unus pastor… qui non colligit mecum, dissipat” (This alone is the fostering of true Christian unity… one fold and one shepherd… he that gathereth not with me, scattereth). He forbade Catholics from participating in non-Catholic religious assemblies: “Vetus enim illud apostolorum principium… manet in vigore: ‘Si quis venit ad vos, et hanc doctrinam non adfert, nolite eum recipere in domum vestram'” (For that ancient principle of the Prince of the Apostles remains in force: ‘If any man come to you, and bring not this doctrine, receive him not into your house’ — 2 John 10).
By signing a joint statement with Protestants and Orthodox, these pseudo-bishops proclaim that the Catholic Church is merely one “denomination” among others, denying Extra Ecclesiam Nulla Salus defined by the Fourth Lateran Council (1215), Pope Boniface VIII in Unam Sanctam (1302), and the Council of Florence (1442). The “shared hope” of the title is not the hope of eternal beatitude through the Catholic faith, but the Masonic hope of a universal brotherhood without the Fatherhood of God — the fraternité of the Revolution.
Reduction of the Church’s Mission to Naturalistic Humanitarianism
The letter’s rhetoric is entirely horizontal: “immigrant heritage,” “national identity,” “contributions across agriculture, business, science,” “civic and religious life,” “common good,” “human dignity,” “family unity,” “fair legal processes.” Not a word about the salus animarum, the necessity of baptism (“Nisi quis renatus fuerit ex aqua et Spiritu Sancto, non potest intrare in regnum Dei” — John 3:5), the duty to convert the nations (“Euntes ergo docete omnes gentes, baptizantes eos in nomine Patris et Filii et Spiritus Sancti” — Matt. 28:19), or the Social Kingship of Christ the King over all nations and laws.
Pius XI in Quas Primas (1925) — provided in the CONTEXT — teaches that Christ’s reign extends to all men and all states: “His reign, namely, extends not only to 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” (quoting Leo XIII, Annum Sacrum). The encyclical condemns the plague of secularism (laicism) which “began with the denial of Christ the Lord’s reign over all nations” and led to “the Christian religion… equated with other false religions and shamelessly placed in the same category.” The Colorado letter is a textbook application of this plague: it treats immigration as a secular policy issue, invoking “human dignity” abstracted from the divine law, and “justice and mercy” severed from the justitia Dei which demands the confession of Christ as King.
The letter’s affirmation of “both a nation’s responsibility to protect its people and maintain an orderly immigration system and its duty to treat every person with justice and mercy” is a classic modernist equivocation. It accepts the Masonic premise that the State is the primary arbiter of the “common good,” while the Church is reduced to a moral consultant. Pius IX in the Syllabus of Errors (1864) condemned: “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); “The civil government… has a right to an indirect negative power over religious affairs” (Error 41); “In the case of conflicting laws enacted by the two powers, the civil law prevails” (Error 42). The pseudo-bishops implicitly endorse these errors by framing the Church’s role as “accompanying newcomers” and “building friendships” rather than demanding that the State submit to Christ the King and conform its laws to the divine law.
Instrumentalization of St. Frances Xavier Cabrini
St. Frances Xavier Cabrini (canonized 1946 by Pius XII — a true saint of the true Church) is invoked as a patron of “immigrant heritage” and “national identity.” This is a profanation. Mother Cabrini founded the Missionary Sisters of the Sacred Heart to evangelize immigrants, to save their souls from the perdition of secular America, to build schools, hospitals, and orphanages as works of Catholic charity for the glory of God. She did not advocate for “immigration reform” or “fair legal processes”; she labored to make immigrants Catholic and to shield them from the Protestant and Masonic culture that would strip them of the faith. The letter inverts her mission: it uses her name to bless the very assimilation into the civitas terrena that she fought against. As Pius XI teaches in Quas Primas: “He who gives the Kingdom of Heaven does not take away earthly things!” — but the conciliar sect gives earthly things (social services, political advocacy) while taking away the Kingdom of Heaven (the necessity of the Catholic faith for salvation).
The “Lawsuit” Narrative: Collaboration with the Secular Power
The article references the “Archdiocese of St. Louis” filing a lawsuit “barring priests from ministering to Catholic immigrant detainees.” This is the conciliar sect functioning as a litigious NGO, invoking secular courts to secure “access” — thereby recognizing the competence of the Masonic State over the sacred ministry. The true Church, as Pius XI teaches, “demands for itself by a right belonging to it, which it cannot renounce, full freedom and independence from secular authority” (Quas Primas). She does not sue Caesar for permission to feed His sheep; she defies Caesar when he forbids it, as the martyrs did. The “lawsuit” is a spectacle of submission: the pseudo-church acknowledges the State’s jurisdiction over the sanctuary, begging for crumbs of “religious liberty” — the very heresy condemned by Gregory XVI (Mirari Vos, 1832), Pius IX (Quanta Cura, 1864, Syllabus Error 77-79), Leo XIII (Libertas, 1888), and St. Pius X (Pascendi, 1907).
Symptomatic Level: The Conciliar Revolution’s Inherent Fruit
This letter is not an aberration; it is the logical and necessary fruit of Vatican II. Gaudium et Spes (1965) §1 teaches that the Church “shares the joys and hopes, the griefs and anxieties of men of this age” — a purely anthropocentric definition. Dignitatis Humanae declares a “right to religious freedom” grounded in human dignity, not in the truth. Nostra Aetate and Unitatis Redintegratio mandate “dialogue” and “common witness” with false religions. The Colorado pseudo-bishops are simply implementing the conciliar program: the Church as a humanitarian NGO, the Gospel as a social program, the episcopate as a bureaucratic advocacy group.
The Lamentabili Sane Exitu (1907) condemned the Modernist proposition: “The Church is incapable of effectively defending evangelical ethics, because it steadfastly adheres to its views, which cannot be reconciled with modern progress” (Prop. 63). The conciliar sect has “reconciled” by surrendering: it has adopted the world’s ethics (human rights, inclusion, diversity, migration as a human right) and calls it “Gospel.” The silence on sin, judgment, hell, the necessity of the Church, the Kingship of Christ — this silence is the gravest accusation. As St. Pius X warned in Pascendi: “The Modernist… does not deny, he transforms… he empties dogmas of their meaning”. The letter is a vacuous shell of Catholic vocabulary filled with Masonic content.
Conclusion: No Communion with the Usurpers
Faithful Catholics — those adhering to the integral faith of Trent, Vatican I, and the pre-1958 Magisterium — can have no communion, no collaboration, no recognition of these pseudo-bishops or their “letters.” To treat them as legitimate pastors is to participate in the abomination of desolation. The only true response to the immigration crisis — and every crisis — is the proclamation of Christus Vincit, Christus Regnat, Christus Imperat: the conversion of all men and nations to the Catholic Church, the subordination of the State to the divine law, the restoration of the Social Kingship of Christ. “Regnum tuum regnum omnium saeculorum” (Ps. 144:13). The pseudo-bishops of Colorado serve the kingdom of this world; the true Church serves the Kingdom of God. “Qui non est mecum, contra me est” (Matt. 12:30).
Source:
Denver Bishops Mark America 250 With Message on Migrants and Refugees (ncregister.com)
Date: 06.10.2026