The Vatican News portal, the official propaganda organ of the conciliar sect occupying the Vatican, reports on the address delivered by the “Cardinal” Secretary of State Pietro Parolin on October 28, 2026, at the Pontifical Gregorian University. The occasion was an international conference titled “The Holy See and Totalitarian Systems in the 20th Century: New Perspectives and Research Approaches.” Parolin’s discourse presents a sanitized, evolutionary narrative of the “Holy See’s” engagement with National Socialism, Communism, and Fascism, culminating in the “dialogue” of the post-conciliar era and the fictitious “Pope Leo XIV.” This address is not a historical analysis but a theological manifesto of the neo-church: it legitimizes the abandonment of the Social Kingship of Christ, whitewashes the disastrous *Ostpolitik* as a “right choice,” and fabricates a false continuity between the pre-1958 Magisterium and the modernist revolution.
The Antichurch’s Fabricated Magisterium: “Leo XIV” and the Myth of Magnifica Humanitas
The most glaring evidence of the conciliar sect’s detachment from reality is Parolin’s invocation of the antipope “Leo XIV” (Robert Prevost) and a non-existent encyclical Magnifica Humanitas. From the perspective of the integral Catholic faith, the See of Peter has been vacant since the death of Pius XII in 1958. The line of usurpers—John XXIII, Paul VI, John Paul I, John Paul II, Benedict XVI, Francis, and now “Leo XIV”—are manifesti haeretici who, by their public adhesion to the errors of Vatican II (religious liberty, ecumenism, collegiality), have automatically lost all jurisdiction ipso facto, without need of declaration, according to the teaching of St. Robert Bellarmine (De Romano Pontifice, lib. 2, cap. 30) and Canon 188 §4 of the 1917 Code. As Pope Paul IV defined in Cum ex Apostolatus Officio (1559), the promotion of a heretic to the papacy is “null, void, and of no effect” (nulla, irrita et invalida).
Parolin’s citation of this phantom encyclical—claiming it warns that freedom and democracy rest on “fidelity to the truth”—is a brazen attempt to clothe the neo-church’s democratic idolatry in papal authority. The true Magisterium, however, teaches that true freedom is not autonomy from God but libertas excellens, the freedom of the children of God ordered to the Truth Incarnate. Pius XI in Quas Primas (1925) condemned precisely the “secularism of our times, so-called laicism” which “began with the denial of Christ the Lord’s reign over all nations.” The conciliar sect’s “fidelity to truth” is a Masonic counterfeit, substituting the Veritas of Christ the King with the “consensus” of the City of Man.
Historical Revisionism: Recasting Pius XI and Pius XII as Precursors to Ostpolitik
Parolin constructs a false genealogy, presenting the diplomatic maneuvers of Pius XI and Pius XII as embryonic stages of the post-conciliar “dialogue.” This is a calumny against the true Popes. Pius XI’s Concordats (Lateran 1929, Reichskonkordat 1933) were modus vivendi imposed by necessity to secure the libertas Ecclesiae in hostile territories, not “negotiations” implying moral equivalence. The article admits Pius XI issued three encyclicals in March 1937—Mit brennender Sorge, Divini Redemptoris, Nos es muy conocida—condemning the “heretical deviations” of Nazism, Communism, and Mexican anti-clericalism as stemming from “the same materialism which, by denying God, claimed to bring a new salvation.” Parolin omits that Pius XI called Communism “intrinsically perverse” (intrinsece perversa) and forbade any collaboration (nulla omnino collatio), a condemnation the conciliar sect effectively revoked via Gaudium et Spes and the Ostpolitik of Casaroli.
Regarding Pius XII, Parolin highlights the “diplomacy of charity” and the “blueprint for the postwar world” while suppressing the Pontiff’s thunderous condemnations of Communism in the 1949 Decree of the Holy Office (excommunicating collaborators) and the 1954 allocution Ci riesce. The article claims Pius XII “sought an agreement with the ‘people’s democracies'” broken by the regimes. This inverts the reality: Pius XII’s attempts were acts of pastoral charity to relieve the Ecclesia Silens, not a recognition of legitimacy. The conciliar sect, by contrast, under Paul VI and Casaroli, institutionalized “dialogue” as a principle, silencing the Church’s prophetic voice to secure “space to live and operate”—a capitulation condemned in advance by Pius XI: “The Church… demands for itself by a right belonging to it… full freedom and independence from secular authority” (Quas Primas).
The Heresy of “Dialogue” with Evil: Vatican Ostpolitik vs. the Syllabus and Quas Primas
The core of Parolin’s address is the rehabilitation of Vatican Ostpolitik—the policy of “dialogue and détente” with Communist regimes initiated by John XXIII and executed by Paul VI and Casaroli. Parolin quotes Paul VI (1965): “The Holy See refrains from raising its legitimate voice of protest… so as not to provoke greater evils.” He declares this “right, according to the unanimous judgment of historians.”
By elevating social class, race, or the state to the altar in God’s place… these regimes sacralized their ideological concepts and created political religions… Pseudo-religious ideologies such as communism and National Socialism… were irreconcilably opposed to Christianity.
Having correctly identified totalitarianism as a “political religion” and “pseudo-religious ideology,” Parolin then praises the policy of silentium toward it. This is the mysterium iniquitatis of the conciliar revolution: the Church, commissioned to “teach all nations” (docere omnes gentes, Mt 28:19) and to bind and loose, voluntarily gags herself before the “synagogue of Satan” (Apoc 2:9) to obtain juridical privileges. This directly violates the Syllabus of Errors (1864), where Pius IX condemned the proposition: “The Church ought to be separated from the State, and the State from the Church” (Error 55), and: “The civil government… has a right to an indirect negative power over religious affairs” (Error 41). Ostpolitik accepted precisely this subordination, negotiating the Church’s freedom as a concession from the State, rather than a divine right.
Pius XI taught in Quas Primas: “Let rulers of states therefore not refuse public veneration and obedience to the reigning Christ… For when God and Jesus Christ were removed from laws and states… the foundations of that authority were destroyed.” The conciliar sect’s “dialogue” with atheistic regimes was not a “moral force” but a moral bankruptcy, a practical denial of the Kingship of Christ over temporal society. It fulfilled the Modernist prophecy condemned in Lamentabili Sane Exitu (Prop. 55): “The Church is an enemy of the progress of natural and theological sciences,” by surrendering the supernatural order to the immanentist logic of history.
The False Canonizations and the “Two Lungs” Ecumenism
Parolin’s narrative culminates in “Saint John Paul II,” the architect of the “fall of the Wall” and the “re-Christianization of Europe”—a hope Parolin admits “remained unfulfilled.” The conciliar sect’s canonization of John Paul II (and John XXIII, Paul VI) is a null act performed by an antipope, lacking the charism of infallibility which resides only in a true Pope. These “canonizations” are the apotheosis of the conciliar errors: John Paul II, the author of Assisi 1986 (idolatry), Ut Unum Sint (false ecumenism), and the 1983 Code (which abolished the canonical penalties for heresy and schism), is presented as the model of the “Church of the New Advent.”
The reference to Europe “breathing with both lungs” (East/West, Orthodox/Catholic) reveals the ecumenical endgame: the absorption of the Catholic Church into a pan-Christian syncretism, the “ecumenism project” denounced in the theological analysis of False Fatima as legitimizing “dialogue with schismatic Orthodoxy” and “religious relativism.” The “unfulfilled hope” of re-Christianization is the inevitable fruit of a Church that has ceased to be the Ecclesia Militans and become an NGO managing “human dignity” and “natural rights”—categories severed from their supernatural source in Quas Primas (“Christ received from the Father unlimited right over all that is created”).
Symptomatic Conclusion: The Conciliar Sect as the Fulfillment of the Tower of Babel
Parolin warns that the “temptation to ‘be like God’… to control how humanity lives and thinks” persists. He identifies this with the “biblical Tower of Babel.” He is correct in the diagnosis but blind to the agent. The conciliar sect is the Tower of Babel of our time: a human construction attempting to reach heaven by its own lights, confusing the City of Man with the City of God. By replacing the Social Reign of Christ the King with the “reign of man” (democracy, human rights, religious liberty, dialogue), the usurpers in the Vatican have erected a “political religion” of their own—Humanism—complete with its own “liturgy” (the Novus Ordo), “prophets” (the conciliar “popes”), “martyrs” (the false saints of the new calendar), and “ethical norms” (the “seamless garment” of social justice).
The article’s silence on the Most Holy Sacrifice, the Sacraments, the State of Grace, the Final Judgment, and the Damnation of the impenitent is the gravest accusation. It reduces the Church’s mission to a geopolitical actor navigating “totalitarian systems.” This is the abomination of desolation standing in the holy place (Mt 24:15). The true Church, the Ecclesia Catholica, persists not in the structures occupying the Vatican, but in the remnant of bishops and priests retaining valid orders and the integral faith, who alone proclaim: Non est aliud nomen sub caelo datum hominibus, in quo oporteat nos salvari (Acts 4:12)—there is no other name under heaven given to men by which we must be saved, save Jesus Christ the King.
Source:
Parolin: Totalitarian regimes of past defeated; temptation to 'be like God' remains (vaticannews.va)
Date: 28.10.2026