Vatican News portal (24 October 2026) reports that the usurper “Pope” Leo XIV (Robert Prevost) has authorized the Dicastery for the Causes of “Saints” to promulgate decrees recognizing the “heroic virtues” of six new “Venerables”: Friedrich Kaiser Depel (MSC bishop and Vatican II father), Oreste Marengo (Salesian bishop), Margarita Bavosi (Focolare consecrated laywoman), Domenico Pogliani (diocesan priest), Alessandro Vitetti (diocesan priest of the Secular Institute of Missionary Priests of the Kingship of Christ), and Daniele of San Giovanni Rotondo (Capuchin “spiritual son” of the suspicious stigmatic Padre Pio). This latest theatrical gesture by the antipope merely confirms the neo-church’s diabolical parody of sanctity, elevating conciliar collaborators and dubious mystics to replace the true heroes of the Faith.
The Usurper’s Null Act: A Juridical and Theological Impossibility
The very premise of this “recognition” is null, void, and of no effect (nulla, irrita, et inanis). As Pope Paul IV defined in Cum ex Apostolatus Officio (1559), if a Roman Pontiff “prior to his promotion… has defected from the Catholic Faith or fallen into some heresy: (i) his promotion or elevation… shall be null, void, and of no effect.” The line of usurpers beginning with John XXIII has publicly defected from the integral Faith through the Second Vatican Council’s heresies on religious liberty (Dignitatis Humanae), ecumenism (Unitatis Redintegratio), and collegiality (Lumen Gentium). Leo XIV, as a manifest heretic adhering to the conciliar apostasy, ceases to be Pope and head ipso facto, 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.” Consequently, he possesses zero jurisdiction to authorize any decree, let alone one touching the Church’s infallible magisterium in canonization. Canon 188.4 of the 1917 Code confirms: “Every office becomes vacant by the mere fact and without any declaration… if the cleric: 4. Publicly defects from the Catholic faith.” The “Dicastery for the Causes of Saints” is a paramasonic tribunal of the abomination of desolation, its acts devoid of canonical efficacy.
The Conciliar Contagion: Vatican II as the Common Denominator
Three of the six “Venerables” — Kaiser Depel, Marengo, and Vitetti — are explicitly noted as participants in or collaborators with the Second Vatican Council. Kaiser Depel “attended all four sessions” and was ordained bishop during the Council (7 December 1963). Vitetti “accompanied [Bishop Orazio Semeraro] to Rome during the Second Vatican Council.” Marengo’s episcopal ministry unfolded entirely within the conciliar revolution. The Council was the Trojan Horse of Modernism, condemned in advance by St. Pius X in Pascendi Dominici Gregis (1907) and the decree Lamentabili Sane Exitu: “The dogmas which the Church proposes as revealed are not truths of divine origin but are a certain interpretation of religious facts, which the human mind has worked out with great effort” (prop. 22); “Christian doctrine was initially Jewish, but through gradual development, it became first Pauline, then Johannine, and finally Greek and universal” (prop. 60). To elevate men who implemented this synthesis of all errors to the honors of the altar is to canonize the Council itself. As Pius XI declared in Quas Primas: “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 conciliar “bishops” derived their authority from the neo-church, not from Christ.
The Focolare Virus: Chiara Lubich’s False Mysticism and Ecumenism
Margarita Bavosi (“Luminosa”) is a consecrated laywoman of the Focolare Movement, founded by Chiara Lubich. The article states she learned the “charism of unity” directly from its founder. This “charism” is the soul of false ecumenism, the “unity” of religions condemned by Pius XI in Mortalium Animos (1928) and by the Syllabus of Errors (prop. 18: “Protestantism is nothing more than another form of the same true Christian religion”). The Focolare’s “spirituality of communion” reduces the una, sancta, catholica, et apostolica Church to a vague “family of God” embracing heretics and schismatics. Bavosi’s “present moment” spirituality (“Her life, steeped in Gospel love lived in the present, in the present moment”) reeks of the Modernist immanentism condemned in Lamentabili (prop. 20: “Revelation was merely man’s self-awareness of his relationship to God”; prop. 58: “Truth changes with man, because it develops with him, in him, and through him”). Her “swift race towards God” bypasses the extra Ecclesiam nulla salus, the Sacraments, the Cross, and the Final Judgment. This is not sanctity; it is spiritual suicide dressed in pious sentimentality.
The Padre Pio Nexus: A Masonic Counterfeit of Stigmata
Daniele of San Giovanni Rotondo is presented as a “spiritual son of Saint Pio of Pietrelcina,” having received his vocation through an encounter where “the saint blessed him and offered him words of encouragement.” The file on False Fatima Apparitions exposes the broader context: “The mortifications of the children (fasting, self-harm) bear the marks of Jansenist rigorism, not Catholic asceticism.” Padre Pio’s phenomena — stigmata, bilocation, odor of sanctity — have never been subjected to rigorous, independent scientific and theological scrutiny free from the neo-church’s control. The “Miracle of the Sun” at Fatima is identified as “mass optical manipulation (natural phenomenon) and mass panic and autosuggestion”; similarly, Pio’s stigmata bear the hallmarks of psychosomatic self-infliction or diabolical mimicry. The file notes the “Symbolism of dates: 1717 (founding of Freemasonry), 1917 (apparitions), 2017 (canonization) – ritualistic 200-year cycles.” Pio’s canonization by the antipope John Paul II in 2002 fits the Masonic timetable. To build a “Venerable” on the foundation of a dubious stigmatic is to build on sand. As the Syllabus condemns (prop. 7): “The prophecies and miracles set forth and recorded in the Sacred Scriptures are the fiction of poets, and the mysteries of the Christian faith the result of philosophical investigations.” The neo-church multiplies such “miracles” to distract from the absence of the supernatural in its sect.
The Salesian and MSC Complicity in the New Evangelization
Oreste Marengo (Salesian) and Friedrich Kaiser Depel (Missionary of the Sacred Heart) represent the religious orders that spearheaded the conciliar “new evangelization” — a euphemism for the surrender to the world. Marengo’s ministry in India is praised for “encouraging vocations to the priesthood and recognised the vital contribution of laypeople to spreading the Catholic faith.” This “lay apostolate” is the apostolat des laïcs of the Council, which Pius XI in Quas Primas implicitly condemns by insisting 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.” Marengo’s “welcoming clergy from other parts of the country, including Kerala” to address priest shortages reveals the pragmatic functionalism that replaces the sacerdotium with mere social service. Kaiser Depel’s founding of the “Missionary Sisters of Jesus, Word and Victim” after the 1960 earthquake — “to address the shortage of priests and bring the faith to communities in the Andes” — is a classic conciliar maneuver: substitute religious life for the priesthood, blur the distinction between the common priesthood of the faithful and the ministerial priesthood, and call it “charism.” The Syllabus (prop. 53) condemns the suppression of religious orders by civil power; the neo-church suppresses them from within by emptying them of their contemplative essence.
The Diocesan Clergy: Agents of the Neo-Church’s Naturalistic Humanism
Domenico Pogliani (1838–1921) and Alessandro Vitetti (1915–1995) are held up as models of pastoral charity. Pogliani “founded a care home which, by the outbreak of the First World War, was accommodating 400 people… department for boys with intellectual disabilities and several workshops.” Vitetti “became known for his care for those most in need” and joined the Secular Institute of Missionary Priests of the Kingship of Christ (founded by Fr. Agostino Gemelli). The article highlights Vitetti’s final words: “I cannot see, I cannot hear, but I believe.” This is pure naturalism. Where is the sensus fidei? Where is the defense of the integritas fidei against Modernism? Where is the regnum Christi over temporal society? Pius XI in Quas Primas thundered: “Let rulers of states therefore not refuse public veneration and obedience to the reigning Christ… for it will remind them of the final judgment, in which Christ, whom not only was cast out of the state, but was also forgotten and ignored through contempt, will very severely avenge these insults.” These “Venerables” are silent on the Kingship of Christ, silent on the Syllaubus errors infecting the state, silent on the apostasy of the hierarchy. Their “heroic virtue” is reduced to philanthropy and stoic endurance — the religion of humanity, not the religion of God. As the Syllabus condemns (prop. 58): “No other forces are to be recognized except those which reside in matter, and all the rectitude and excellence of morality ought to be placed in the accumulation and increase of riches by every possible means, and the gratification of pleasure.” The neo-church’s “sanctity” is merely secular humanitarianism baptized.
The Silence on Supernatural Ends: The Grave Omission of Grace and Judgment
The most damning indictment is what the article omits entirely. Not a word on: the state of grace; the Sacrifice of the Mass (the Unbloody Sacrifice of Calvary); the Sacrament of Penance; Purgatory; Hell; the Last Judgment; the Social Kingship of Christ; the condemnation of error; the conversion of infidels; the immunity of the Church from civil power. The “biographies” are hagiographies of the horizontal. Lamentabili Sane Exitu (prop. 26) condemns: “The dogmas of faith should be understood according to their practical function, i.e., as binding in action, rather than as principles of belief.” This is precisely the error of these six “Venerables”: their “faith” is reduced to action, to “care,” to “presence,” to “accompaniment” — the buzzwords of the neo-church’s anthropocentric gospel. St. Pius X warned: “Under the guise of more serious criticism and in the name of historical method, they aim at such a development of dogmas as appears to be their corruption.” The “development” here is the corruption of sanctity into social work.
Conclusion: The Canonization Factory of the Antichrist
This decree is not an act of the Church; it is a press release of the paramasonic structure occupying the Vatican. It serves the same purpose as the “canonizations” of John XXIII, Paul VI, John Paul II, and the Ulma family: to legitimize the conciliar revolution by populating its calendar with its own architects and accomplices. True sanctity cannot coexist with the New Mass, the New Rites of Ordination, the New Ecumenism, the New Religious Liberty. As the file on Defense of Sedevacantism demonstrates via Pope Celestine I and Nestorius: “he who has departed from the faith with such preaching cannot depose or remove anyone.” The conciliar “bishops” and “priests” departed from the Faith at the Council; they lost all jurisdiction ipso facto. Their “heroic virtues” are simulated virtues, the virtutes paganae of Cicero, not the virtutes infusae of the Holy Ghost. The true Church, perennis et immutabilis, endures in the catacombs of Tradition, preserving the depositum fidei intact, awaiting the restoration of the Papatus and the Regnum Christi. Non praevalebunt.
Source:
Pope Leo recognises heroic virtues of six new Venerables (vaticannews.va)
Date: 24.10.2026