Vatican News portal reports an interview conducted by Andrea Tornielli with “Bishop” Iyad Twal, the “Vicar” of the “Latin Patriarchate” in Amman, presenting the Hashemite Kingdom of Jordan as a model of “peaceful coexistence” and a beacon of “diversity as wealth.” The piece frames the political survival of a Muslim-majority state hosting millions of refugees as a theological virtue, highlights a state-sponsored 2030 commemoration of Christ’s Baptism as a “historic grace,” and reduces the Catholic mission to a vague “witness” of “fidelity to God” amidst “reality rich in diversity,” entirely silencing the Social Kingship of Christ and the necessity of the Church for salvation. This article is not a report on the Church’s mission but a manifesto of the conciliar sect’s apostasy: the substitution of the *Regnum Christi* for a Masonic brotherhood of religions under the patronage of secular power.
The Naturalist Reduction of the Epiphany: Archaeology Replaces Soteriology
The centerpiece of the “Bishop’s” narrative is the preparation for the “2,000th anniversary of the Baptism of Jesus” in 2030 at Al-Maghtas. He speaks of “history of salvation and geography of salvation,” citing “Cardinal” Pizzaballa, and describes a state investment of “nearly 120 million dollars to build a village next to the site.” This is the triumph of the novus ordo mentality: the Mystery of the Theophany—where the Trinity is revealed and the Lamb of God takes upon Himself the sins of the world—is reduced to a tourism infrastructure project managed by a Muslim monarchy. The “pilgrims’ office” is established not for the conversion of souls to the one true Faith, but to “organise a travel itinerary” and “foster spiritual exchange between pilgrims and the local Church.”
Pius XI, in Quas Primas, teaches that Christ’s Kingship is founded on the hypostatic union: “He possesses, in a word, dominion over all creatures, not by force but by essence and nature.” The Baptism of the Lord is the inauguration of His public ministry as King and Redeemer, commanding the baptism of nations (Matt. 28:19). The conciliar “Vicar” Twal inverts this: the geography becomes a theme park, the history a cultural heritage site, and the King a “prophet” among “great prophets of Jordan: Moses, Elijah and John the Baptist,” placed on a level of religious equivalence. This is the evolution of dogma condemned by St. Pius X in Lamentabili Sane Exitu (Prop. 53, 54): “The organic structure of the Church is subject to change… Dogmas… are merely modes of explanation and stages in the evolution of Christian consciousness.” Here, the dogma of the Baptismal mandate is evolved into an interfaith itinerary.
Indifferentism as Official Policy: “Religion is Not the Problem”
The most theologically toxic statement in the interview is the explicit endorsement of indifferentism: “Religion in the Holy Land… is sometimes seen as a cause of violence… However, I truly believe that religion should be the solution, not the problem—believing in God is a way of drawing closer to others.” And further: “The Holy Land is not holy because of its stones; it is holy because people live out holiness… believing in God means being close to everyone.”
This is a direct, formal denial of the First Commandment and the definition of the Council of Florence (Cantate Domino): “The Holy Roman Church firmly believes, professes, and preaches that none of those existing outside the Catholic Church… can have a share in life eternal… unless before the end of life they have been added to the flock.” “Believing in God” generically—whether as Allah, Yahweh of the Talmud, or the Most Holy Trinity—is presented as the source of unity. This is the condemned proposition 15 of the Syllabus of Errors: “Every man is free to embrace and profess that religion which, guided by the light of reason, he shall consider true.” And proposition 16: “Man may, in the observance of any religion whatever, find the way of eternal salvation.”
The “Bishop” declares: “Being Arab Christians in the Middle East is part of our identity, which remains even if one emigrates to Europe or the United States.” Identity has replaced Faith. The mark of the Christian is no longer the character indelebilis of Baptism configuring one to Christ the King, but an ethnic-cultural badge (“Arab Christian”) compatible with any geography. This is the laicism Pius XI denounced in Quas Primas: “It began with the denial of Christ the Lord’s reign over all nations; the Church’s authority to teach men… was denied. And then, slowly, the Christian religion began to be equated with other false religions and shamelessly placed in the same category.” Twal does not call Muslims or Jews to conversion; he validates their false worship as a path to “holiness” and “closeness.”
Subversion of the Church’s Rights: The State as Patron of the Sacred
The article reveals the complete subordination of the conciliar hierarchy to the civil power. “The King has set up a national committee chaired by the Prime Minister, and they are investing nearly 120 million dollars to build a village next to the site of Jesus’ baptism, where the churches are located.” The “Church” passively receives the King’s largesse and agenda. “For us as a Church, it is important to emphasise the spiritual experience”—a concession granted by the State.
This is the realization of the errors condemned in the Syllabus (Props. 19, 20, 27, 41, 42, 55): “The Church is not a true and perfect society… it appertains to the civil power to define what are the rights of the Church… The ecclesiastical power ought not to exercise its authority without the permission and assent of the civil government… The sacred ministers of the Church and the Roman pontiff are to be absolutely excluded from every charge and dominion over temporal affairs… The civil government… has a right to an indirect negative power over religious affairs.”
The “Latin Patriarchate” functions as a department of the Jordanian Ministry of Tourism and Religious Endowments. The “Bishop” boasts of donating to the “Jordanian army” which runs “field hospitals in Gaza.” The Church is reduced to an NGO providing humanitarian aid to the State’s military apparatus. There is zero mention of the rights of the Church (libertas Ecclesiae), the duty of the State to profess the Catholic Faith officially (Quas Primas: “Let rulers of states therefore not refuse public veneration and obedience to the reigning Christ”), or the condemnation of the separation of Church and State (Syllabus, Prop. 55). The “coexistence” is the peace of the Civitas Terrena built on the ruin of the Civitas Dei.
The Invalid Hierarchy: Functionaries of the Abomination of Desolation
The very subjects of this interview—”Bishop” Twal, “Cardinal” Pizzaballa, the “Holy Father” (Antipope Leo XIV/Robert Prevost), “Vatican Media”—possess no authority in the Catholic Church. As demonstrated by the theological principles in the Defense of Sedevacantism, a manifest heretic loses the papacy ipso facto (Canon 188.4, 1917 Code; Bellarmine, De Romano Pontifice; Cum ex Apostolatus Officio). The line of claimants since John XXIII has publicly professed the heresies of Modernism, Religious Liberty, False Ecumenism, and Collegiality—formally condemned by the perennial Magisterium (Pius IX, Leo XIII, St. Pius X, Pius XI, Pius XII). They are not “bishops” or “cardinals” but laymen occupying ecclesiastical offices invalidly.
St. Robert Bellarmine teaches: “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.” “Bishop” Twal, by professing indifferentism (“religion should be the solution… believing in God means being close to everyone”), manifests the heresy of religious indifferentism. He thereby severs himself from the Mystical Body. He cannot be a Vicar of Christ; he is a vicar of the “synagogue of Satan” (Apoc. 2:9) which the Syllabus identifies as the Masonic sects waging war on the Church.
The “Latin Patriarchate of Jerusalem” is a structure of the conciliar sect, erected and sustained by the usurpers in the Vatican. Its “Vicar” in Jordan acts as a chaplain to a Muslim King, celebrating the “geography of salvation” while denying the Extra Ecclesiam Nulla Salus. His pectoral cross, a “replica of the cross found in Wadi Feynan,” is a symbol of archaeology, not the Signum Crucis by which the world is conquered.
False Peace vs. The Peace of Christ the King
The article’s thesis—”Jordan is a message of coexistence”—is the anthem of the Civitas Diaboli. Twal admits: “We know full well that if there is no justice and peace for the Palestinian people, we will always live in crisis.” This is a purely political, naturalistic definition of peace (pax temporalis), severed from the Pax Christi in Regno Christi (Pius XI, Quas Primas: “The peace of Christ in the Kingdom of Christ”).
True peace is the tranquility of order (tranquillitas ordinis—St. Augustine), where God is recognized as Supreme Lawgiver, Judge, and King. The Syllabus (Prop. 56, 57, 59, 60) condemns the separation of moral law from divine sanction, the autonomy of civil law, and the definition of right as mere material force (“Authority is nothing else but numbers”). The “justice” Twal seeks is the justice of the United Nations, not the Justice of God which demands the conversion of nations and the public confession of Christ’s Kingship.
The “Bishop” speaks of “elections on both the Israeli and Palestinian sides” hoping for a “breath of fresh air.” He places his hope in the democratic process—the vox populi as vox dei—condemned by Pius IX (Syllabus, Prop. 63, 77, 80) and Leo XIII (Diuturnum, Immortale Dei). He ignores the Kingship of Christ which alone can heal the “seeds of discord sown everywhere” (Quas Primas).
Symptomatic Diagnosis: The Conciliar Sect as Instrument of the Masonic “Ecumenism Project”
The “False Fatima Apparitions” document identifies the “Ecumenism Project” as a tool to “legitimize dialogue with schismatic Orthodoxy” and open the way to “religious relativism.” The Twal interview is the operational manual for this project in the Middle East. The “Christian presence” is redefined not as the leaven that converts the lump (Matt. 13:33), but as a “treasure for all humanity” whose “differences [are] a source of wealth, of humanity, as a common good.” This is the Gaudium et Spes / Nostra Aetate paradigm: the Church as a servant of the “human family,” not the Ark of Salvation outside of which there is deluge.
The silence is deafening. Not a word on:
– The necessity of Baptism of Water for salvation.
– The Social Kingship of Christ over Muslim Jordan.
– The conversion of the Jews and Muslims as the only true charity.
– The Final Judgment, Hell, or the State of Grace.
– The invalidity of the Novus Ordo “Mass” and the New “Sacraments” (1968/1969 rites).
– The sede vacante since 1958.
This silence is the gravest accusation. It proves the “Bishop” is a functionary of the “abomination of desolation standing in the holy place” (Matt. 24:15). The “pilgrims’ office” at Al-Maghtas is a booth in the marketplace of the Antichrist, selling a “spiritual experience” devoid of grace, because it is severed from the True Priesthood and the True Sacrifice.
“He who gives the Kingdom of Heaven does not take away earthly things!” (Hymn: Crudelis Herodes, cited in Quas Primas). But the conciliar sect gives away the Kingdom of Heaven—by silence, by indifferentism, by submission to the State—in exchange for earthly “coexistence,” tourism dollars, and a seat at the Masonic table of “interfaith dialogue.” Jordan is not a “message of coexistence”; it is a mirror of the conciliar apostasy: a Church that has ceased to be the Church, becoming a sacrilegious parody of the Kingdom of Christ.
Source:
Bishop Twal: Jordan is a message of coexistence (vaticannews.va)
Date: 06.09.2026