The EWTN News portal (ACI Prensa) reports on the 15th Italian National Conference of the International Association of Exorcists (IAE), held September 21–25, 2026, at the Fraterna Domus center in Sacrofano. Approximately 120 “exorcist priests” of the conciliar sect convened to discuss possession cases, the role of “sacred music,” and the “essential” intercession of the Virgin Mary. The article highlights three alleged deliverances attributed to the liturgical memorial of the false stigmatic Padre Pio, the reading of Acts 16, and the intercession of African “Catholic communities.” Speakers included the association’s vice-president Francesco Bamonte, Aldo Buonaiuto, and Marcello Lanza, all eulogizing the founder Gabriele Amorth (d. 2016). Mariologist Salvatore Perrella of the “Pontifical Marianum” reduced the Mother of God to a “collaborator with the Trinity,” while Giuseppe Grassi promoted sacred music as an aesthetic prefiguration of the “heavenly Jerusalem” divorced from the propitiatory Sacrifice. The piece notes the attendance of the antipope Leo XIV (Robert Prevost) at a Mass in Paris on September 26. This gathering manifests the neo-church’s substitution of true spiritual warfare with a theatrical parody reliant on false saints, a gutted Mariology, and a liturgical sentimentalism that obscures the absolute necessity of the Social Reign of Christ the King for the conversion of nations and the binding of Satan.
The Theatrical Parody of Spiritual Warfare in the Conciliar Sect
The reported conference is not a convocation of the Church Militant but a symptom of the abomination of desolation occupying the Roman structures. The “International Association of Exorcists,” founded by the charismatic showman Gabriele Amorth, operates entirely within the jurisdictional framework of the usurping hierarchy inaugurated by the manifest heretic John XXIII. As St. Robert Bellarmine teaches, “a manifest heretic, by that very fact ceases to be Pope and head, just as he ceases to be a Christian and member of the body of the Church” (De Romano Pontifice). Consequently, the “bishops” appointing these men—such as the “Archbishop of Palermo” or the “Bishop of Salerno”—possess no canonical mission (missio canonica), rendering their delegation of the exorcistic faculty null and void ab initio. The “cases” presented—reliant on psychological profiling (“ceasing reception of the sacraments, atheism, spiritist sessions”) and ecumenical collaboration with African “communities” (likely infected with the same conciliar errors)—replace the potestas ordinis and potestas iurisdictionis of the true Priesthood with a therapeutic narrative. The “liberation” occurring on the feast of the false stigmatic Padre Pio is the definitive signature of the demonic mockery: the enemy is not cast out by the authority of Christ the King, but by the invocation of a Jansenist rigorist whose “mortifications… bear the marks of Jansenist rigorism, not Catholic asceticism,” as documented in the expose of the Fatima operation. The devil does not flee from a counterfeit sanctity; he stages his departure to validate the false altar.
The Idolatrous Veneration of the False Stigmatic Padre Pio
The article explicitly states that the first subject’s “liberation came on the liturgical memorial of St. Pio of Pietrelcina.” This is not a incidental detail; it is the theological keystone of the conciliar counter-church. The “canonization” of Padre Pio by the antipope John Paul II—a heretic who “assented to the evolution of dogma, false ecumenism, and religious liberty”—is an act of simulata sanctitas. The stigmata of Pio, never subjected to rigorous pre-1958 scrutiny free from modernist influence, bear the hallmarks of diabolical simulation or psychosomatic hysteria, analogous to the “mortifications of the children (fasting, self-harm) [that] bear the marks of Jansenist rigorism” identified in the Fatima seers. To attribute deliverance from the Prince of Darkness to the intercession of a figure elevated by the paramasonic structure is to invoke a daemonium under the guise of a saint. The Syllabus of Errors condemns the proposition that “Protestantism is nothing more than another form of the same true Christian religion” (Error 18); by parity of reasoning, the “sanctity” manufactured by the neo-church is nothing more than a parody of the Heroic Virtue defined by the immutable Magisterium. The exorcists’ reliance on this false beacon proves they operate extra Ecclesiam, wielding not the Vade Retro Satana of the True Cross, but the signum contrarium of the Great Apostasy.
Reduction of the Virgin Mary to a Mere “Collaborator” Stripped of Her Co-Redemptive Majesty
The intervention of the “Mariologist” Salvatore Perrella, a Servite of the “Pontifical Marianum,” exposes the rot at the core of conciliar Mariology. He describes the Virgin as “intimately involved in the heart of the mystery of the Incarnation… collaborator with the Trinity in the salvation and eschatological glorification of the ‘scattered children of God.'” This language—collaborator, scattered children of God—is the vocabulary of the Lumen Gentium heresy, reducing the Co-Redemptrix and Mediatrix of All Graces to a functionary of a vague “salvific will.” The True Mother of God is “terrible as an army set in battle array” (Cant 6:3), the Woman of Genesis 3:15 who crushes the serpent’s head by her fiat and her Dolors at the Foot of the Cross. Perrella’s Mary “intercedes and prays for good to triumph over evil”—a Pelagianized deity begging a distant Trinity. This contradicts Pius XI in Quas Primas, who teaches that “Christ reigns in the minds of men… because He Himself is Truth… He reigns in the wills… because He inclines our free will and conquers it… Christ the Lord is King of hearts because of His love.” The Virgin’s power over demons flows exclusively from her unique participation in the Kingship of her Son, not from a generic “collaboration.” By severing Mary from the Social Kingship of Christ, the conciliar exorcists render her intercession impotent against the secularism and laicism which Pius XI identifies as “the plague that poisons human society.”
Sacred Music Divorced from the Propitiatory Sacrifice: Aestheticism as a Substitute for the Unbloody Sacrifice of Calvary
Father Giuseppe Grassi’s discourse on “sacred music” reveals the lex orandi, lex credendi of the neo-church: aestheticism. He claims music “prefigures the liturgy of the heavenly Jerusalem — from the psalms to Gregorian chant and popular songs in honor of the Virgin.” This is a Masonic reduction of the Cantus Firmus to a psychological tool for “exorcism.” The Council of Trent anathematizes those who say the Mass is “a sacrifice of praise and thanksgiving only… and not a propitiatory sacrifice” (Session XXII, Can. 3). Grassi’s “Office of Sacred Music” in the “Archdiocese of Brindisi-Ostuni” promotes a musica sacra stripped of the Sacrificium Crucis made present on the altar. In the true Church, Gregorian chant is the vesture of the Canon, the vox sponsae responding to the Vox Christi in the Consecration. In the conciliar sect, where the “Mass” has been reduced to a “table of assembly” (per the Novus Ordo Missae of the Freemason Bugnini), music becomes a placebo for the absent Real Presence. The demons tremble not at “popular songs in honor of the Virgin,” but at the Qui pridie uttered by a valid priest acting in persona Christi over wheat bread and wine. The conference’s focus on music as a “weapon” is the admission of a priesthood that has lost the Character indelebilis and the Potestas consecrandi.
The Amorth Cult: Founding a Paramasonic Structure on Subjective Experience Rather Than Dogmatic Certainty
The hagiography of Gabriele Amorth constructed by Bamonte, Buonaiuto, and Lanza is the foundation myth of a paramasonic structure. Bamonte compares the novice exorcist to an “inexperienced surgeon,” reducing the Sacrament of Orders and the Rituale Romanum to a technical skill requiring “conferences, courses, and regular training sessions.” This is the Modernist evolution of the priesthood condemned by St. Pius X in Lamentabili Sane Exitu: “The organic structure of the Church is subject to change, and the Christian community, like the human community, is subject to continuous evolution” (Prop. 53). Amorth’s “mystical component… understood as a process of conformity to Christ” (Lanza) replaces the Character Sacerdotalis with a gnostic experience. Buonaiuto’s list of “dangerous occult situations, fascination with the supernatural, personal ambition” reads like a DSM manual, omitting the primary cause of demonic infestation: Mortal Sin and the loss of the State of Grace. The “ten years since Amorth’s death” commemoration is a cult of personality, the cultus hominis replacing the Cultus Dei. As the Syllabus condemns: “The Roman Pontiff can, and ought to, reconcile himself, and come to terms with progress, liberalism and modern civilization” (Error 80). Amorth’s association is the institutional embodiment of this reconciliation—a “controlled opposition” managing the demonic manifestations provoked by the neo-church’s own apostasy.
Systemic Apostasy: The Absence of the Social Reign of Christ the King and the Silence on the Duty of States
The gravest accusation against this conference is its radical silence on the Social Kingship of Christ. Pius XI in Quas Primas instituted the Feast of Christ the King precisely “to address the needs of the present times and provide a special remedy against the plague that poisons human society. And this plague is the secularism of our times, so-called laicism.” He teaches that “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.” The conciliar exorcists meet in “Sacrofano,” near the occupied Vatican, under the nose of the antipope Leo XIV, discussing “pastoral experience” and “music,” while the nations are “shaken… heading towards destruction” (Quas Primas) because “God and Jesus Christ… were removed from laws and states.” They do not demand that the Italian State “publicly honor Christ and obey Him,” nor do they denounce the Concordats that bind the Church to the Masonic Republic. They do not proclaim that “the Church, established by Christ as a perfect society, demands for itself by a right belonging to it… full freedom and independence from secular authority.” Their exorcism is a private devotion, a spiritual hobby for the laity, perfectly compatible with the Civitas Diaboli that is the modern State. The Syllabus condemns the error that “The Church ought to be separated from the State, and the State from the Church” (Error 55); the IAE practices this separation by restricting the Kingship of Christ to the “internal forum” of the possessed individual, abandoning the forum externum to Satan. This is not the Ministry of Exorcism; it is the chaplaincy of the Antichrist.
Source:
Exorcists discuss cases, emphasize essential role of sacred music and the Virgin Mary in exorcisms (ewtnnews.com)
Date: 08.10.2026