The EWTN News portal reports that the permanent observer of the conciliar sect to the United Nations, “Archbishop” Christophe El-Kassis, addressed the 81st General Assembly’s Third Committee on October 7, 2026, demanding the global abolition of the death penalty. Citing the modernist “Catechism of the Catholic Church” and the antipope Leo XIV (Robert Prevost), El-Kassis declared capital punishment “inadmissible” because it allegedly attacks the “inviolability and dignity of the person,” arguing that modern penal systems render it unnecessary. He further invoked “Pope Leo XIV” on drug policy and championed the liberal shibboleths of “indigenous peoples’ rights” and “rehabilitation” over justice. This intervention is not a pastoral plea but a formal act of rebellion against the potestas gladii (power of the sword) entrusted by God to legitimate civil authority, confirming the conciliar sect’s total substitution of the Social Reign of Christ the King for a Masonic humanitarianism.
The Usurpation of the Magisterium: A Heretical “Catechism” Against Scripture and Tradition
The central pillar of El-Kassis’s address is the citation of the “Catechism of the Catholic Church” (revised 2018 under the antipope Francis): “The death penalty is inadmissible because it is an attack on the inviolability and dignity of the person.” This statement is a formal heresy contradicting the immutable deposit of faith. Holy Scripture, the unanimous voice of the Fathers, the Councils, and the authentic Magisterium up to Pius XII teach unequivocally that the State possesses the God-given right—and duty—to inflict capital punishment for grave crimes.
Whosoever shall shed man’s blood, his blood shall be shed: for man was made to the image of God. (Genesis 9:6)
For he is God’s minister to thee, for good. But if thou do that which is evil, fear: for he beareth not the sword in vain: for he is God’s minister: an avenger to execute wrath upon him that doth evil. (Romans 13:4)
Pope Pius XII, addressing the First International Congress of the Histopathology of the Nervous System (September 14, 1952), definitively settled this question: “Even in the case of the death penalty the State does not dispose of the individual’s right to life. Rather public authority limits itself to depriving the offender of the good of life in expiation for his guilt, after he, through his crime, deprived himself of his own right to life.” The modernist catechism’s claim that the death penalty is an attack on “inviolability” inverts the theological order: it is the murderer who, by his voluntary act, forfeits his right to life; the State executes justice by ratifying that forfeiture. To call this “inadmissible” is to accuse God Himself—who commanded it in the Old Law and affirmed it in the New—of instituting an injustice. It is to declare the Church militant for two millennia complicit in “attacks on human dignity.”
The Phantom Authority: Antipope Leo XIV and the “Conciliar Sect”
El-Kassis quotes “Pope Leo XIV” on drug trafficking prevention: “prevention against drug use and trafficking must be accompanied by education that begins within the family…” This invocation exposes the structural fraud. Robert Prevost (“Leo XIV”) is a manifest heretic who, by the very fact of his public adhesion to the errors of Vatican II (religious liberty, false ecumenism, collegiality), has ipso facto lost all jurisdiction and membership in the Church, before any declaratory sentence. As St. Robert Bellarmine teaches in De Romano Pontifice: “A Pope who is 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.” Wernz and Vidal confirm: “By notorious and publicly manifested heresy, the Roman Pontiff… is deprived ipso facto of his personal jurisdiction even before any declaratory sentence by the Church.”
The “Holy See” El-Kassis represents is not the Apostolic See of Peter but the conciliar sect, the Church of the New Advent, a paramasonic structure occupying the Vatican. Its “permanent observer” status at the UN—a Masonic construct condemned by Pius XI in Quas Primas as the embodiment of laicism (“the secularism of our times… its errors and wicked endeavors”)—is the diplomatic arm of the abomination of desolation standing in the holy place. When El-Kassis speaks of “God-given dignity,” he speaks with the voice of the antichurch, not the Bride of Christ.
Reduction of Justice to Therapeutics: The Pelagian Error of “Rehabilitation”
El-Kassis asserts: “The purpose of punishment is not vengeance, but rather to repair the social bond, protect the common good, and reintegrate the offender.” This is the language of modernist penology, not Catholic theology. It echoes the condemned proposition of the Syllabus of Errors (Pius IX, 1864): “Moral laws do not stand in need of the divine sanction… it is not at all necessary that human laws should be made conformable to the laws of nature and receive their power of binding from God” (Error 56).
Catholic doctrine teaches that punishment has a fourfold end: medicinalis (correction), vindictiva (expiation/justice), deterrentia (deterrence), and retributiva (restoration of the violated order). The conciliar sect, in its anthropocentric inversion, abolishes the vindictive and retributive ends—which are the very foundation of the State’s jus gladii—reducing justice to social work. St. Thomas Aquinas (Summa Theologiae II-II, q. 64, a. 2) states: “The death penalty is not a violation of the commandment ‘Thou shalt not kill,’ but its fulfillment, for the secular power is God’s minister to execute wrath upon the evildoer.” To call the execution of a just sentence “vengeance” is to blaspheme the Divine Justice which the State ministers. The “botched execution” of Christa Pike is exploited as an emotional argument against the penalty itself—a classic liberal tactic—ignoring that the accident (if true) pertains to the mode of execution, not the right to execute.
Silence on the Supernatural: The Gravest Accusation
Nowhere in El-Kassis’s address is there mention of: sin, the state of grace, the salvation of the criminal’s soul, the reality of Hell, the necessity of Baptism, the Kingship of Christ over nations, or the duty of the State to profess the Catholic Faith. This total silence on the supernatural order is the hallmark of the Modernist synthesis of all errors condemned by St. Pius X in Lamentabili Sane Exitu (1907) and Pascendi Dominici Gregis. The Modernist reduces religion to “a certain religious movement, applied or applicable to different times and places” (Lamentabili, prop. 59). The conciliar sect’s “ministry” at the UN is purely naturalistic: human rights, indigenous autonomy, drug policy, penal reform. It is the cult of man prophesied by Pius XI: “When God and Jesus Christ… were removed from laws and states… the foundations of that authority were destroyed.” (Quas Primas).
Indigenous Peoples and the Denial of the Great Commission
El-Kassis declares: “Indigenous peoples are not objects of development policies, but subjects and protagonists of their own destinies.” This rhetoric, lifted directly from UN Declaration on the Rights of Indigenous Peoples (2007), serves the error of indifferentism (Syllabus, Errors 15-18). It implies that “cultures” and “spiritualities” (pagan religions) are valid paths, negating the mandate: “Going therefore, teach ye all nations; baptizing them in the name of the Father, and of the Son, and of the Holy Ghost” (Matthew 28:19). The true “protagonist of destiny” for every human person is Jesus Christ, “King of kings and Lord of lords” (Apoc. 19:16), whose Social Reign Pius XI instituted the Feast of Christ the King to affirm. The conciliar sect replaces the missio ad gentes with dialogue and rights advocacy, leaving souls in the darkness of false worship.
The Symptomatic Level: The Fruit of the Conciliar Revolution
This UN intervention is the ripe fruit of Dignitatis Humanae (Vatican II), which proclaimed a “right to religious freedom” based on a false anthropology of “human dignity” divorced from the truth. It is the logical consequence of the hermeneutic of rupture (falsely called “continuity”) that sees the Church not as the Ark of Salvation but as an NGO for “integral human development.” The “Catechism” change on the death penalty (2018) was not a “development of doctrine” but a corruption of dogma, proving the dictum of the Syllabus: “Divine revelation is imperfect, and therefore subject to a continual and indefinite progress, corresponding with the advancement of human reason” (Error 5).
The conciliar sect’s “Archbishop” stands before the “synagogue of Satan” (Pius IX, Allocution Quibus quantisque)—the UN—and offers not the Social Kingship of Christ but the surrender of the potestas gladii to the humanitarian consensus of the nations. This is high treason against Christ the King.
Conclusion: No Communion with the Usurpers
Faithful Catholics—those adhering to the integral Catholic faith of the perennial Magisterium—must recognize that the entity speaking at the UN is not the Holy See. It is the voice of the antipope and his pseudo-hierarchy, who have automatically lost their offices by manifest heresy (Canon 188.4, 1917 Code; Cum ex Apostolatus Officio). The true Church, Ecclesia Militans, persists in the catacombs of Tradition, upholding the potestas gladii, the Social Reign of Christ, and the immutable truth that “the death penalty is not contrary to the Gospel” (Pius XII) but a requirement of Divine Justice. Let the conciliar sect plead for the “dignity” of murderers at the Masonic UN; the true Church prays for their conversion before the scaffold, that they may meet the Just Judge with the grace of final perseverance. Non praevalebunt.
Source:
Holy See calls for abolition of death penalty at UN (ewtnnews.com)
Date: 08.10.2026