The Pillar portal reports on the latest emission from the Dicastery for the Doctrine of the Faith of the conciliar sect, a 25,000-word document titled Venite ad me published October 22, 2026, under the authority of the usurper “Pope” Leo XIV (Robert Prevost). The text, explicitly disclaimed as mere “Considerations” rather than a Doctrinal Note, proposes a return to the kerygma, adult catechesis, and “missionary parishes” as remedies for the collapse of faith transmission in a secularized world. It substitutes the immutable deposit of faith with subjective “encounter,” replaces the Church’s divine mandate to teach all nations with a sociological analysis of “epochal change,” and enshrines liturgical pluralism and feminist demands as pastoral imperatives. This document is not a feeble attempt at catechesis; it is the formal codification of the conciliar sect’s apostasy, proving that the structures occupying the Vatican have absolutely nothing to offer but the poison of Modernism repackaged for the “busy reader.”
The Usurpers’ “Magisterium” Reduced to Theological Chatter
The very preamble of Venite ad me constitutes an indictment of the counter-church that produced it. The document opens by noting it was “originally commissioned by Pope Francis” and confirmed by “Pope Leo,” while admitting it was “drafted with the input of several bishops’ conferences.” Here the false magisterium of the conciliar sect lays bare its democratic, conciliar essence: doctrine is no longer handed down from the Chair of Peter by the Holy Ghost, but “commissioned” by one usurper, “confirmed” by his successor, and “drafted” by committees of the very episcopal conferences that have presided over the destruction of the faith. The text explicitly declares it is “a set of Considerations, not a Doctrinal Note,” lacking “terminological precision and systematic treatment,” preferring a “discursive style.” This is the language of Lamentabili Sane Exitu condemned: “The Church listening cooperates in such a way with the Church teaching in defining truths of faith, that the Church teaching should only approve the common opinions of the Church listening” (Prop. 6). The DDF of the neo-church has abdicated its very reason for existence—guarding the deposit of faith—to become a facilitator of “ecclesial reflection and pastoral commitment.” Non est magisterium, sed colloquium (It is not a magisterium, but a conversation).
Subjectivist “Kerygma” Replaces the Objective Deposit of Faith
The document’s central proposal is a “renewed focus on handing the faith on” through the kerygma, described as capable of “reawakening faith… without delving into the specific work of catechesis and the formation of believers.” This is the Protestant error of sola fide masquerading as Catholic “evangelization”: the initial proclamation of Christ is severed from the integral doctrine which is its necessary content and guard. The text quotes Benedict XVI—himself a modernist architect of the conciliar revolution—that “Being Christian is not the result of an ethical choice or a lofty idea, but the encounter with an event, with a person.” This existentialist reduction of the faith to a subjective “experience of light” that “radiates outward” is condemned by St. Pius X in Pascendi Dominici Gregis: the Modernist “makes the religious sense the foundation of faith… and thus makes faith consist in a certain interior sense.” The document speaks of “fides qua” (the act of believing) and “fides quae” (the things believed) but inverts their order: the “manifestation by the believer of a true relationship with Christ” becomes the credibility of the Gospel, rather than the credibility of the Church, columna et firmamentum veritatis (1 Tim 3:15), grounded in her divine institution and miracles.
“Attraction” Not Proselytism: The Death of the Missionary Mandate
“The Church does not engage in proselytism. Instead, she grows by ‘attraction'”—this sentence alone condemns the document as a manifesto of the ecumenism of the return condemned by Pius XI in Mortalium Animos and by the Syllabus of Errors (Prop. 18: “Protestantism is nothing more than another form of the same true Christian religion”). The true Church, as Pius XI teaches in Quas Primas, possesses a threefold authority: legislative, judicial, and executive. She is commanded by Christ: Docete omnes gentes (Matt 28:19). To “proselytize” is precisely to make disciples, to bring souls out of darkness into the one Ark of Salvation. The conciliar sect’s “attraction” is the dialogue of salvation of Vatican II’s Unitatis Redintegratio, which presupposes that false religions are “ways of salvation”—a heresy condemned by Pius IX (Syllabus, Prop. 16-17). The document’s citation of Christ “drawing all to himself” (John 12:32) is wrenched from context: He draws all through the Cross, not through a vague “spiritual and practical imitation of the love of her Lord” stripped of the propitiatory Sacrifice and the necessity of Baptism of water and the Holy Ghost.
Secularization Analyzed as Sociology, Not Condemned as Apostasy
The text treats secularization as an inevitable “epochal change,” a “crisis of the cultural model of modernity” exacerbated by “globalization,” “materialistic and individualistic mindsets,” and the “exaltation of the ‘sovereignty of the self.'” Nowhere does it name the true cause: the apostasy of the hierarchy, the abandonment of the Social Kingship of Christ, the betrayal of the Church’s divine constitution by the very men who occupy her seats. Pius XI in Quas Primas diagnosed this precisely: “When God and Jesus Christ… were removed from laws and states… the foundations of that authority were destroyed.” The Syllabus of Errors condemns the proposition: “The State, as being the origin and source of all rights, is endowed with a certain right not circumscribed by any limits” (Prop. 39). The DDF document, by contrast, speaks of “economic development and quality of life” as “legitimate aspiration,” and blames “incomplete inculturation” for “superficial faith.” This is the language of the world, not the Church. It accepts the secular order as a given and seeks to adapt the Gospel to it—the very definition of Modernism condemned in Lamentabili (Prop. 59: “Christ did not proclaim any specific, all-encompassing doctrine suitable for all times and peoples”).
Liturgical Pluralism: The Final Dismantling of the Roman Rite
The document’s section on liturgy is a blueprint for the total dissolution of lex orandi. It calls for “inculturation” preserving “richness of the Church’s symbolic tradition” while making it “accessible and meaningful to the men and women of our time,” and exhorts pastors to highlight “various liturgical sensibilities present within the tradition of the Catholic Church… with due respect for the liturgical norms currently in force.” “Liturgical norms currently in force” are the fabricated novelties of Bugnini and the Consilium, which have no authority in the true Church. The “variety of musical styles” and “liturgical sensibilities” is the ratification of the liturgical chaos that has reigned since 1969. St. Pius V’s Bull Quo Primum established the Roman Missal in perpetuity, forbidding any other rite. The Council of Trent anathematized those who say “the received and approved rites of the Catholic Church… can be changed by the pastors of the churches as they see fit” (Sess. VII, Can. 13). The document’s admission that many only attend “baptisms, weddings, and funerals” and that the liturgy is a “precious opportunity to reach them with a proclamation of the kerygma” reduces the Most Holy Sacrifice to a platform for a Protestant-style altar call. Lex orandi, lex credendi: the liturgy of the neo-church expresses and forms the faith of the neo-church—idolatry of man.
Feminist Infiltration: “Leadership Role for Women” as Ecclesial Subversion
The document highlights “calls for a greater leadership role for women within the Church,” noting “the faithful who are most present and active in the life of communities are largely women” and that “the need to allow women access to those forums where important decisions regarding the life of the community are made has become increasingly clear.” This is the explicit demand for the clericalization of women, the final stage of the Masonic demolition of the priesthood foretold by Leo XIII’s vision and enacted by the conciliar revolution. St. Paul forbids women to teach or have authority over men (1 Tim 2:12); Pope Gelasius I condemned the “wicked presumption” of women serving at the altar. The 1917 Code (Can. 1262 §2) forbade women from serving at the altar or preaching. The “synodal” neo-church, having destroyed the sacramental priesthood by the invalid Novus Ordo rite of ordination, now completes the work by erasing the distinction of sexes in governance. This is not “pastoral sensitivity”; it is rebellion against the divine constitution of the Church.
Testimonies Over Truth: The Protestantization of Conversion
The document concludes with “personal testimonies” of converts—a Colombian former drug addict, etc.—centering the narrative on subjective experience: “I felt a very deep longing… to love, and to feel loved… The Holy Rosary, lectio divina, the Holy Eucharist… That is where my journey of conversion began.” While grace operates in souls, the Church’s duty is to propose the objective truth: Extra Ecclesiam nulla salus, the necessity of Baptism, the reality of sin, hell, and judgment, the obligation to profess the entire Catholic faith. The testimony mentions “prayer” and “mercy” but not the profession of faith, abjuration of errors, or integration into the true Church under a valid bishop and priest. This is the ecumenism of experience condemned by Pius XII in Humani Generis: “Some… reduce the deposit of faith to a certain ‘religious experience’.” The true Church converts by the preaching of the Cross, stultitia praedicationis (1 Cor 1:21), not by sharing “stories” that “open imaginations before engaging intellect.”
Theological Bankruptcy Confirmed: No Christ the King, No Social Reign, No Salvation
Read Venite ad me from start to finish: there is not a single mention of the Social Kingship of Christ the King, instituted by Pius XI in Quas Primas as the remedy for the “plague” of laicism. There is no call for states to recognize Christ’s rights, no condemnation of religious liberty, no warning that “the civil government… has a right to an indirect negative power over religious affairs” is an error (Syllabus, Prop. 41). There is no defense of the Church’s immunity, her right to property, her freedom from civil control (Syllabus, Props. 19-31). There is no anathema against socialism, communism, secret societies (Syllabus, Section IV). There is no affirmation that “the Catholic religion should be held as the only religion of the State” (Syllabus, Prop. 77). The document is a 25,000-word surrender to the world, the flesh, and the devil. It is the abomination of desolation standing in the holy place (Matt 24:15), speaking the language of the paramasonic structure that occupies Rome.
Venite ad me—Come to Me. But the true Christ says: Qui non est mecum, contra me est (Matt 12:30). The conciliar sect’s document is an invitation to the counter-church of the Antichrist. True Catholics, adhering to the immutable faith of the Fathers, the Trentine Magisterium, and the valid bishops and priests who preserve the Tradition, reject this poison entirely. Sede vacante, sedes non deficit—the See is vacant, but the Church endures in the remnant that keeps the faith whole and inviolate.
Source:
‘Venite ad me’: A guide for busy readers (pillarcatholic.com)
Date: 22.10.2026