The EWTN News / ACI Stampa portal reports on the publication by the conciliar Dicastery for the Doctrine of the Faith of the document Venite ad Me: Considerations on the Transmission of the Faith in an Epochal Change, approved by the usurper antipope Leo XIV (Robert Prevost) and signed by the arch-modernist Cardinal Víctor Manuel Fernández. The text, explicitly presented as mere “considerations” drawn from national episcopal conferences rather than a doctrinal note, reveals the total bankruptcy of the post-conciliar sect’s approach to the crisis of faith: it surrenders the immutable deposit of revelation to the spirit of the world, redefines the Church’s mission in sociological and phenomenological categories, and replaces the supernatural order with a naturalistic “accompaniment” tailored to the “epochal change” of apostasy.
The Usurper’s Seal on a Modernist Manifesto
The document bears the signature of Cardinal Fernández, the very architect of the antipope Francis’s most heterodox pronouncements, and receives the imprimatur of “Pope” Leo XIV, the latest in the line of usurpers beginning with John XXIII. As St. Robert Bellarmine teaches, “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” (De Romano Pontifice). The automatic loss of office for manifest heresy (ipso facto, without need of declaration) is confirmed by Canon 188.4 of the 1917 Code: “Every office becomes vacant by the mere fact and without any declaration… if the cleric publicly defects from the Catholic faith”. The Bull Cum ex Apostolatus Officio of Pope Paul IV declares that any promotion of a heretic “shall be null, void, and of no effect”. Thus this document carries zero ecclesiastical authority; it is the private opinion of a layman (Fernández) endorsed by a public heretic (Prevost), emanating from the abomination of desolation occupying the Vatican.
“Epochal Change”: The Modernist Evolution of Dogma Condemned by St. Pius X
The very title Venite ad Me: Considerations on the Transmission of the Faith in an Epochal Change betrays the Modernist heresy of the evolution of dogma and the historical relativity of truth. St. Pius X in Lamentabili Sane Exitu (1907) condemned the proposition: “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” (Prop. 59). He also condemned: “Truth changes with man, because it develops with him, in him, and through him” (Prop. 58). The phrase “epochal change” is the conciliar code for the aggiornamento that substitutes the immutable depositum fidei for a fluid “signs of the times” reading. The document admits: “The crisis of modernity… has thus contributed to the emergence of a new culture that has come into competition with the traditional structures through which the faith has been transmitted”. This is a capitulation: the Church does not “compete” with cultures; she converts them, baptizes them, subjugates them to Christ the King.
Reduction of the Christian Mystery to “Encounter” and “Experience”
The text declares: “the heart of the Christian experience is an encounter with the Lord Jesus that brings us into contact with the true light of divine love”. This phenomenological language — “encounter,” “experience,” “light of faith” — replaces the objective reality of supernatural faith (fides theologalis), which is assensus firmissimus to revealed truth on the authority of God revealing. Lamentabili condemned: “Faith, as assent of the mind, is ultimately based on a sum of probabilities” (Prop. 25) and “The dogmas of faith should be understood according to their practical function, i.e., as binding in action, rather than as principles of belief” (Prop. 26). The document’s “kerygma” is stripped of dogmatic content: no mention of the Trinity, Incarnation, Redemption, the Four Last Things, the necessity of the Church for salvation (extra Ecclesiam nulla salus), or the Social Kingship of Christ. It is a kerygma emptied of credenda, reduced to a vague “attraction” (citing Benedict XVI’s 2007 homily) — the very cult of man condemned by Pius XI in Quas Primas: “When God and Jesus Christ… were removed from laws and states… the foundations of that authority were destroyed”.
The Family and Community as Mere Sociological Vectors
The document treats the family as “the first and most essential place for the transmission of the faith” and the parish as a setting for “active participation in community life (as proposed by the current synodal journey)”. This is the democratization of the Church — the synodal journey being the conciliar mechanism to dissolve the hierarchical constitution (Episcopus, Presbyter, Diaconus) into a “people of God” activism. Pius XI in Quas Primas teaches: “The Church, established by Christ as a perfect society, demands for itself by a right belonging to it, which it cannot renounce, full freedom and independence from secular authority”. The family transmits the faith not by “witness” alone but by the sacramental grace of Matrimony, the catechetical duty bound to the Catechism of the Council of Trent, and the domestic church ordered to the Sacrifice of the Mass. The document’s silence on the Tridentine Mass, the Baltimore Catechism, the Rosary, and the Catholic culture that produced saints exposes its naturalistic reductionism.
Liturgy as “Experience” Not Propitiatory Sacrifice
The text states: “The liturgy, in fact, is first and foremost an experience of faith, even before it is a teaching, in that it allows the faithful to participate in gestures, words, silences, and symbols, thereby experiencing the mystery of Christ in a living way”. This is the heresy of the New Mass: the liturgy as community celebration rather than the Unbloody Sacrifice of Calvary offered by the priest in persona Christi for the propitiation of sins. The Council of Trent defined: “If anyone says that in the Mass a true and proper sacrifice is not offered to God… let him be anathema” (Sess. XXII, Can. 1). The document’s call to “value the richness of the Catholic liturgical heritage… to reach the diverse sensibilities of their flock” is the liturgical pluralism that legitimizes the Novus Ordo fabrication and marginalizes the Roman Rite of St. Pius V — the only rite that visibly manifests the sacrificial, propitiatory, hierarchical, and dogmatic nature of the Mass.
Inculturation: The Relativization of the Gospel
The document asserts: “the inculturation of the faith constitutes a necessary step in its transmission, since the Gospel message must be made understandable to people who share values and categories that do not perfectly coincide with the Hellenistic-Semitic ones in which the biblical text was originally formulated”. This is the Modernist adaptation of truth to culture condemned by the Syllabus of Errors: “Divine revelation is imperfect, and therefore subject to a continual and indefinite progress, corresponding with the advancement of human reason” (Error 5). The Gospel is not “Hellenistic-Semitic”; it is divine revelation, immutable and universal. Quas Primas declares: “His reign encompasses also all non-Christians, so that most truly the entire human race is subject to the authority of Jesus Christ”. The Church does not “inculturate” the faith; she Christianizes cultures, destroys idols, baptizes nations. The “values and categories” of pagan cultures are not partners but objects of conquest for Christ the King.
Digital Technologies and AI: The New Areopagus of Naturalism
The document warns that “the invitation to faith risks becoming disembodied, detached from concrete life, or tied to ideologies promoted by vocal minorities… lead[ing] to a so-called ‘do-it-yourself’ faith”, yet simultaneously hails “new frontiers for evangelization” in digital technologies and artificial intelligence. This is the technocratic optimism of the City of Man. Pius IX in the Syllabus condemned: “Human reason, without any reference whatsoever to God, is the sole arbiter of truth and falsehood, and of good and evil” (Error 3). The “digital continent” is not a mission field; it is the Tower of Babel rebuilt by Masonic technocracy. The document’s silence on the moral theology of AI (surveillance, transhumanism, digital ID, the Mark of the Beast) proves its complicity with the paramasonic structure of the New World Order.
Perseverance of Neophytes: The Fruit of a False Sacramental Economy
The document laments: “there is also a parallel difficulty concerning the perseverance of neophytes [new Catholics], who often, shortly after receiving baptism, return to a state of practical indifference”. This is the inevitable fruit of the conciliar “baptism” administered without the Roman Ritual, without exorcisms, without salt, saliva, anointing, without the profession of the Tridentine Creed, often by ministers of doubtful orders (post-1968 ordinal) in the Novus Ordo rite that omits the formal intention to do what the Church does. The “community accompaniment” proposed as remedy is Pelagian activism substituting for sanctifying grace. St. Pius X in Lamentabili condemned: “The sacraments merely serve to remind man of the presence of the ever-benevolent Creator” (Prop. 41). The conciliar sect’s “sacraments” are empty signs; hence the “neophytes” never receive the character indelebilis and fall away.
Total Silence on the Supernatural Order: The Gravest Accusation
Nowhere in the 144 paragraphs does the document mention: sanctifying grace, the state of grace, mortal sin, hell, purgatory, the Last Judgment, the Blessed Virgin Mary as Mediatrix and Co-Redemptrix, the Communion of Saints, the necessity of the Traditional Latin Mass, the duty of the Social Kingship of Christ over nations, the condemnation of Freemasonry, the errors of Russia (Communism), the Fatima message as a Masonic operation, the sede vacante since 1958, the invalidity of the new rites of ordination and consecration, the duty to resist the antipope and the conciliar hierarchy. This silence about supernatural matters is the gravest accusation. It proves the document is a purely naturalistic, sociological, psychological exercise — a humanitarian NGO report dressed in ecclesiastical vocabulary.
Conclusion: A Document of the Antichurch for the Antichurch
Venite ad Me is not a Catholic document. It is a manifesto of the Church of the New Advent, the neo-church of the Antichrist, seeking to manage the controlled demolition of the Faith under the guise of “transmission.” It applies the hermeneutic of rupture while mouthing “continuity.” It offers accompaniment instead of conversion, dialogue instead of doctrine, inculturation instead of conquest, experience instead of sacrifice. As Pius XI proclaimed in Quas Primas: “If rulers and legitimate superiors will have the conviction that they exercise authority not so much by their own right as by the command and in the place of the Divine King, everyone will notice how religiously and wisely they will use their authority”. The usurpers in the Vatican exercise authority against the Divine King. The true Church — the Ecclesia militans — remains in the catacombs of the Traditional Latin Mass, the Sedevacantist bishops and priests of valid orders, the Rosary, the Catechism of Trent, and the Social Kingship of Christ. Venite ad Me? Non veniemus. We go to the True Christ the King, not to the counterfeit of the conciliar sect.
Source:
New Vatican Document Considers the Difficulties of Passing on the Faith Today (ncregister.com)
Date: 22.10.2026