Antichurch Gaslights Faithful: Kneeling for Communion Branded Extremism by Usurper’s Dicastery
The Pillar, a media outlet operating within the conciliar sect’s structures, publishes its weekly “Friday Pillar Post” for October 30, 2026, authored by Ed Condon. The piece opens with a banal reflection on medical procedures as “humility,” proceeds to announce the “beatification” of five Franciscan missionaries by the usurper Leo XIV (Robert Prevost), reports his registration to vote in U.S. midterm elections as a “civic duty,” covers a dispute over a traditionalist pilgrimage in Rome, notes the conviction of a Polish “bishop” for failing to report abuse, previews the USCCB plenary assembly, mentions massacres of Christians in Ethiopia, and describes a meeting between the Ecumenical Patriarch Bartholomew and the antipope. The centerpiece is a defense of the Dicastery for Divine Worship’s declaration that receiving Communion kneeling and women wearing veils constitute “extremism” and “instrumentalization of the Eucharist.” The article’s thesis — that faithful Catholics should “take a breath” and accept the neo-church’s branding of perennial Catholic piety as divisive extremism — exposes the outlet’s role as a propaganda organ for the abomination of desolation occupying the Vatican.
The Antipope’s Civic Religion: Naturalism Masquerading as Catholicism
The article treats the usurper Leo XIV’s registration to vote in American elections as unremarkable, even predictable: “Entirely predictable news emerged this week that Pope Leo XIV has registered to vote by absentee ballot in the coming mid term elections… that an American pope who took his name from the predecessor who wrote apostolic letters on American democracy would exercise his civic duty has caught some people by surprise. Not us.” This sycophantic acceptance of an antipope participating in the democratic machinery of a Masonic republic is the very definition of the error condemned by Pius IX in the Syllabus of Errors: “The Roman Pontiff can, and ought to, reconcile himself, and come to terms with progress, liberalism and modern civilization” (Error 80). The Syllabus further condemns the proposition that “In the present day it is no longer expedient that the Catholic religion should be held as the only religion of the State, to the exclusion of all other forms of worship” (Error 77). By celebrating the antipope’s exercise of “civic duty” in a regime founded on religious indifference, The Pillar confirms its allegiance to the civitas terrena over the Civitas Dei.
Pius XI, in Quas Primas, teaches that “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, because the main reason why some have the right to command and others have the duty to obey was removed.” The article’s framing of the antipope’s voting as a model of “citizenship” is a direct repudiation of the Social Kingship of Christ. The antipope, by accepting American citizenship and participating in its elections, implicitly endorses the separation of Church and State condemned by the Syllabus (Error 55) and the subordination of the Church to civil power (Errors 20, 42). The Pillar’s approval reveals a mentalité laïciste — a secularized mindset incapable of perceiving the supernatural order.
Invalid “Beatifications” by a Manifest Heretic
The article promotes the “beatification of five Franciscan missionaries who were martyred in 1597 in the region known as La Florida” by Leo XIV. As demonstrated in the Defense of Sedevacantism file, a manifest heretic cannot be Pope: “A non-Christian in no way can be Pope… he who is not a Christian is not a member of the Church, and a manifest heretic is not a Christian… therefore, a manifest heretic cannot be Pope” (Bellarmine, De Romano Pontifice 2:30). The line of usurpers beginning with John XXIII has publicly professed the heresies of Vatican II — religious liberty, ecumenism, collegiality, the new Mass — constituting haeresis manifesta. By the principle ipso facto, they lost all jurisdiction before any declaratory sentence (Wernz-Vidal, Ius Canonicum; Canon 188.4, 1917 Code). Consequently, any “beatification” or “canonization” performed by them is null, void, and of no effect, lacking the charism of infallibility which resides only in the true Successor of Peter. The Pillar’s exhortation “You should not sleep on the heroic example of these early American witnesses to the faith, nor fail to apply to them for their intercession” invites the faithful to venerate “blesseds” created by a pseudo-magisterium, a practice indistinguishable from the “strange worship” (cultus alienus) condemned by the First Commandment.
The “Rorschach Report”: Gaslighting the Remnant
The article’s central section defends the Dicastery for Divine Worship’s statement following the Panamanian bishops’ ad limina visit. The Dicastery declared: “The dialogue also brought to light the danger of extremism in the liturgical sphere and of the instrumentalization of the Eucharistic celebration by certain groups of the faithful. These groups tend to provoke division and confusion by raising issues such as receiving Communion kneeling and in the hand, or the use of the veil by women. It was reaffirmed that the Eucharist is the sacrament of unity and cannot become an object of contention.”
Condon then engages in psychological manipulation: “I think everyone needs to just take a breath and re-read what the report actually said, look at how people have reacted, and consider that maybe, just maybe, the DDW have a point here.” This is the classic tactic of the Modernist: label the defenders of Tradition as “extremists,” “divisive,” “rigid,” and “ideological,” while presenting the destroyers of the liturgy as guardians of “unity.” St. Pius X in Lamentabili Sane Exitu condemned the Modernist error that “The Church is incapable of effectively defending evangelical ethics, because it steadfastly adheres to its views, which cannot be reconciled with modern progress” (Prop. 63) and that “Truth changes with man, because it develops with him, in him, and through him” (Prop. 58). The Dicastery’s declaration that kneeling for Communion — the universal practice of the Latin Church for a millennium, mandated by the 1962 Missal and rooted in the dogma of the Real Presence — is “extremism” is a formal repudiation of lex orandi, lex credendi. It signals that the neo-church’s “unity” is unity in apostasy.
The article’s rhetorical question — “A Vatican department thinks taking Communion kneeling is an act of division? We must be in the end times!” — is mockery disguised as reportage. It echoes the scoffing of the wicked in Psalm 72: “They have set their mouth against heaven, and their tongue hath passed through the earth.” The true “extremism” is the neo-church’s imposition of Communion in the hand — a practice introduced by disobedience in the 1960s, condemned by the Sacred Congregation for Divine Worship in Memoriale Domini (1969) as a “grave danger” to faith in the Real Presence, and spread only by the tyranny of the “spirit of the Council.” The veil, mandated by St. Paul (1 Cor 11:2-16) and the 1917 Code (Canon 1262), is dismissed as “folklore.” This is the hermeneutic of rupture in its purest form.
False Ecumenism with the Schismatic East
The article reports: “The Ecumenical Patriarch Bartholomew I of Constantinople has been in Rome this week, meeting with Pope Leo XIV before meeting with Major Archbishop Sviatoslav Shevchuk of the Ukrainian Greek Catholic Church… major ecumenical gestures between East and West have gone from historic to almost quotidian.” This “quotidian” ecumenism is the fulfillment of the Masonic program outlined in the False Fatima Apparitions file: “The imprecise formulation ‘conversion of Russia’ (without specifying Catholicism) opens the way to religious relativism. It can serve to legitimize dialogue with schismatic Orthodoxy.” The meeting with Shevchuk, head of the Uniate structure that functions as a bridge for the absorption of Orthodoxy into the neo-church, confirms the strategy.
Pius XI in Quas Primas teaches that Christ’s Kingdom “encompasses also all non-Christians, so that most truly the entire human race is subject to the authority of Jesus Christ” and that “Let rulers of states therefore not refuse public veneration and obedience to the reigning Christ.” The “ecumenical dialogue” of the conciliar sect replaces the mandate to convert the schismatics with a dialogue of equals, implicitly denying that the Catholic Church is the sole Ark of Salvation. The Syllabus condemns: “Protestantism is nothing more than another form of the same true Christian religion, in which form it is given to please God equally as in the Catholic Church” (Error 18) — a proposition equally applicable to Orthodoxy in the neo-church’s praxis. The “muted reception” noted by Condon is the silence of the tomb; the neo-church has nothing supernatural to offer, only diplomatic pleasantries.
The USCCB: A Masonic Parliament, Not an Episcopate
The article previews the USCCB plenary: “The U.S. bishops will meet in Baltimore next month for their annual fall plenary assembly, when they will vote for a conference secretary… The bishops will also vote for the chairman of six standing committees… The bishops will also elect a new general secretary to lead the conference’s administrative offices.” This description reveals the USCCB for what it is: a democratic parliament operating on Masonic principles of popular sovereignty, not a college of successors of the Apostles exercising potestas sacra. The Syllabus condemns the error that “Authority is nothing else but numbers and the sum total of material forces” (Error 60). The USCCB’s “elections,” “committees,” “secretaries,” and “general secretaries” are the machinery of a human institution, not the hierarchical Church founded by Christ. The article’s focus on “leadership,” “challenges,” and “perceptions” is the language of corporate management, not the language of the Cross.
The Polish “Bishop” and the Secular State’s Triumph
The report on Bishop Andrzej Jeż’s conviction “for failing to report abuse allegations promptly to civil authorities” illustrates the total subjugation of the conciliar hierarchy to the secular state. The Syllabus condemns: “The ecclesiastical power ought not to exercise its authority without the permission and assent of the civil government” (Error 20) and “In the case of conflicting laws enacted by the two powers, the civil law prevails” (Error 42). The Polish “bishop” is prosecuted under a 2017 civil law for acts preceding it — an ex post facto application condemned by natural justice — yet the defense argues only “legal uncertainty,” not the immunitas ecclesiastica guaranteed by divine law. The conciliar “bishops” have surrendered the Church’s freedom (libertas Ecclesiae) for a mess of pottage: legal recognition, tax exemptions, and a seat at the table of the Masonic state. Pius XI warns: “The state must leave the same freedom to the members of Orders and Congregations… who are indeed the most valiant helpers of the Pastors of the Church.” The neo-church has no freedom because it serves Caesar, not Christ.
Ethiopia: The Silence on the True Mass and the True Faith
The article notes: “At least 60 people were killed in attacks on Christians in Ethiopia’s Oromia region, the Ethiopian Orthodox Tewahedo Church said this week.” It offers no theological reflection, no call to the Holy Sacrifice of the Mass for the repose of their souls, no mention of the necessity of baptism and the Catholic Faith for salvation. This silence is the gravest accusation. The Syllabus condemns: “Man may, in the observance of any religion whatever, find the way of eternal salvation, and arrive at eternal salvation” (Error 16). By reporting the massacre as a humanitarian tragedy without proclaiming Extra Ecclesiam nulla salus, The Pillar functions as a secular news agency, not a Catholic organ. The “Ethiopian Orthodox Tewahedo Church” is a schismatic body; its members dying without the sacraments and outside the unity of the Chair of Peter face eternity without the means of grace instituted by Christ. The article’s omission is a practical denial of the dogma defined at Florence and Trent.
Symptomatic Diagnosis: The Neo-Church’s Auto-Demolition
The article is a symptom of the auto-demolizione of the conciliar sect. Its author, a layman writing for a paid-subscriber audience, adopts the tone of a bureaucratic apologist. He defends the indefensible: the branding of Catholic piety as “extremism” by a dicastery of an antipope. He celebrates the antipope’s participation in Masonic democracy. He promotes invalid “beatifications.” He reports on schismatic meetings as “ecumenical progress.” He covers the USCCB as a legitimate governing body. He treats the subjugation of “bishops” to civil courts as normal. He ignores the supernatural dimension of martyrdom.
This is the fruit of Vatican II’s Gaudium et Spes and Dignitatis Humanae: a Church that has “removed Jesus Christ and His most holy law from their customs, from private, family, and public life” (Pius XI, Quas Primas). The “Rorschach test” Condon references is apt: the neo-church sees in the faithful’s desire for kneeling and veils only its own projection of “rigidity,” because it has lost the sensus fidei that recognizes the Real Presence. The true Rorschach test is the article itself: it reveals a structure that has become the “abomination of desolation” (Matt 24:15) standing in the holy place, speaking the language of the world, persecuting the remnant that keeps the Traditio.
“Peace is only possible in the kingdom of Christ.” (Pius XI, Quas Primas) The neo-church offers not the peace of Christ, but the pacifism of the world. Its “unity” is the unity of the Tower of Babel. Its “humility” is the humiliation of the Cross without the Resurrection. The faithful must reject the antipope, his dicasteries, his fake beatifications, his Masonic voting, his false ecumenism, and his condemnation of Catholic tradition. Non praevalebunt.
Source:
Getting low, Rorsach report, and virtually prolife (pillarcatholic.com)
Date: 30.10.2026