The EWTN News portal reports that on October 8, the archbishop of Brasilia, “Cardinal” Paulo Cezar Costa, received Senator Flávio Bolsonaro—candidate for the presidency of Brazil—and his running mate, Congressman Alfredo Gaspar, for what the conciliar archdiocese euphemistically termed an “institutional visit.” The meeting, framed in the bureaucratic language of “cordiality and dialogue,” allegedly addressed “freedom of religion and conscience, respect for the legitimate secularism of the state, the protection of human life and the family, the promotion of social justice, the fight against poverty and inequality,” and collaboration for the “common good.” In a gesture of scandalous indifferentism, the “cardinal” presented the Protestant politician with a copy of the modernist Jerusalem Bible and a statue of Our Lady of Aparecida. This sordid spectacle exposes the conciliar sect not as the Church of Christ, but as a political lobbyist courting temporal power while trampling the rights of Christ the King.
The “Institutional Visit”: A Masonic Parody of Church-State Relations
The very phrase “institutional visit” betrays the naturalistic, Masonic framework governing the conciliar sect’s engagement with the world. Gone is the language of regnum Christi, of the Church’s divine mandate to teach, govern, and sanctify nations in the name of her Divine Founder. In its place, we find the vocabulary of secular diplomacy: “dialogue,” “collaboration,” “common good” stripped of its supernatural end. Pius XI, in Quas Primas, thundered against this very error: “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 “Cardinal” of Brasilia does not summon the politician to submit to the Kingship of Christ; he receives him as an equal partner in a secular project, thereby denying the very foundation of political authority.
The Syllabus of Errors of Pius IX explicitly condemns the proposition that “The Church ought to be separated from the State, and the State from the Church” (Error 55) and that “In the present day it is no longer expedient that the Catholic religion should be held as the only religion of the State” (Error 77). Yet here, a putative “successor of the Apostles” not only accepts the “legitimate secularism of the state”—a contradiction in terms, for secularism is the negation of legitimacy—but actively collaborates with its agents. This is not pastoral care; it is high treason against the Social Kingship of Christ.
Religious Liberty and Secularism: The Twin Pillars of Modernist Apostasy
The agenda of the meeting lists “freedom of religion and conscience” and “respect for the legitimate secularism of the state” as primary topics. These are not Catholic principles; they are the dogmas of the Masonic lodges, solemnly condemned by the authentic Magisterium. Pius IX in Quanta Cura and the Syllabus anathematized the liberty of conscience and worship as “deliramenta” (deliriums). Leo XIII in Libertas Praestantissimum taught that true liberty is freedom from error, not a license to propagate it. The Second Vatican Council’s Dignitatis Humanae—that manifesto of religious indifferentism—finds its practical application here: a “cardinal” of the neo-church negotiating the terms of surrender with a Protestant politician, legitimizing the very errors that damn souls.
The mention of “secularism” as “legitimate” is a blasphemy against the First Commandment. The State has no right to be secular; it has the duty to confess Christ publicly and order its laws according to His Gospel. As Pius XI teaches: “Let rulers of states therefore not refuse public veneration and obedience to the reigning Christ… if they wish to maintain their authority inviolate and contribute to the increase of their homeland’s happiness” (Quas Primas). By accepting secularism, the conciliar prelate renders to Caesar what belongs to God, violating Matt. 22:21 in its deepest sense.
Sacrilege and Indifferentism: Giving Sacred Things to Dogs
The climax of this scandal is the “gift” bestowed upon Flávio Bolsonaro: a Jerusalem Bible—that corrupted fruit of the modernist biblical movement, riddled with Protestantized textual criticism and heretical annotations—and a statue of Our Lady of Aparecida. Bolsonaro is a public Protestant, a heretic severed from the unity of the Church. Canon law (Canon 1258, 1917 Code) forbids communicatio in sacris with heretics. To place a sacramental, an object blessed for the sanctification of the faithful, into the hands of one who denies the Marian dogmas and the Papacy, is not “courtesy”; it is sacrilege and a violation of Matthew 7:6: “Give not that which is holy to dogs; neither cast ye your pearls before swine”.
This act signifies the total collapse of the supernatural sense of the Faith in the conciliar hierarchy. The statue of the Mother of God becomes a mere diplomatic trinket, a “protocol” item for “officials on certain occasions.” The Jerusalem Bible, a product of the École Biblique modernism condemned implicitly by Lamentabili Sane Exitu (propositions 11, 12, 14, 15), replaces the Vulgate, the Church’s authentic text. The “cardinal” thus feeds the heretic poison for bread, confirming him in his error rather than calling him to the una fides necessary for salvation (Extra Ecclesiam nulla salus).
The “Common Good” Without Christ: A Masonic Counterfeit
The repeated invocation of the “common good“—promotion of social justice, fight against poverty and inequality, collaboration between public authorities and religious institutions—reveals the pelagian naturalism at the heart of the conciliar project. St. Thomas Aquinas teaches that the common good of civil society is ordered to the common good of the Church, which is the gloria Dei and the salus animarum. A “common good” pursued without reference to Christ the King, without the conversion of nations to the Catholic Faith, without the sacraments and the life of grace, is a phantasm, a Masonic humanitarianism that serves the “synagogue of Satan” (Pius IX, Allocution Quibus quantisque) by building a “city of man” in explicit rebellion against the Civitas Dei.
Pius XI warns: “The state is happy not by one means, and man by another; for the state is nothing else than a harmonious association of men” (Quas Primas, citing St. Augustine). But this harmony is impossible without the Prince of Peace. The conciliar “cardinal” discusses poverty and inequality with a politician who represents a movement steeped in liberal economics and Protestant ethos, yet utters not a word on the necessity of the Social Reign of Christ the King, the only remedy for the “seeds of discord sown everywhere, flames of envy and hostility” (Quas Primas). This silence is the loudest heresy of all.
The Protestant Politician and the Conciliar Prelate: Two Sides of the Same Modernist Coin
Flávio Bolsonaro, a Protestant, represents the fragmentation of the Mystical Body wrought by the Reformation—a rebellion the Council of Trent anathematized. His presence in the archiepiscopal palace, received not as a catechumen to be converted but as a “partner” to be courted, signifies the ecumenical betrayal of the conciliar sect. The “Cardinal” Paulo Cezar Costa, a creature of the post-conciliar hierarchy, embodies the novus ordo bishop: a functionary of a humanistic NGO, stripped of the munus docendi, sanctificandi, regendi in their supernatural integrity.
The article notes the source: ACI Digital / EWTN News. This is the propaganda arm of the conciliar establishment, the “Catholic” media complex that has for decades whitewashed the auto-demolition of the Church, promoting the “hermeneutic of continuity” while the Faith is dismantled. Their reporting of this event as a positive “institutional visit” confirms their complicity in the Great Apostasy. They present the prostitution of the Church’s maternal authority to political power as “news,” hiding the theological catastrophe beneath a veneer of “cordiality.”
Sedevacantist Verdict: The Chair is Empty, the Mission Abandoned
From the perspective of integral Catholic theology—the only theology that does not evolve—this event is impossible in the true Church. A true Cardinal, a true Archbishop, would have received the Protestant politician only to demand his abjuration of heresy and submission to the Roman Pontiff, warning him of the eternal consequences of dying outside the Ark of Salvation. He would have proclaimed, as Pius XI did: “There is no other name under heaven given to men by which we must be saved” (Acts 4:12, cited in Quas Primas). He would have condemned secularism as the “plague that poisons human society” (Quas Primas).
The fact that the “Archbishop of Brasilia” does the opposite—dialogues, collaborates, gifts sacramentals to heretics, legitimizes secularism—proves he holds no jurisdiction from Christ. As St. Robert Bellarmine teaches (De Romano Pontifice), a manifest heretic loses his office ipso facto. The conciliar hierarchy, by its public adhesion to the condemned errors of religious liberty, ecumenism, and secularism, has deposed itself. The See of Peter is vacant; the particular sees are vacant. The structures occupying the Vatican and the episcopal palaces of the world—including the Archdiocese of Brasilia—are the “abomination of desolation standing in the holy place” (Matt. 24:15).
The faithful of Brazil, and of the world, must flee these hirelings (John 10:12). They must seek the true Mass, the true Sacraments, the true bishops and priests who maintain the traditio without admixture of modernist poison. The “institutional visit” in Brasilia was not a meeting of Church and State; it was a conspiracy of the City of Man against the City of God. Christus vincit, Christus regnat, Christus imperat—despite the “cardinals” who betray Him.
Source:
Brazil archbishop receives presidential candidate Flávio Bolsonaro in ‘institutional visit’ (ewtnnews.com)
Date: 13.10.2026