The EWTN News portal, the primary propaganda organ of the conciliar sect, published on September 16, 2026, a hagiographic compendium celebrating the tenth anniversary of the death of Gabriele Amorth, the Novus Ordo presbyter who served as the public face of the “International Association of Exorcists.” The article, sourced from ACI Prensa, enumerates seven “lessons” allegedly distilled from Amorth’s decades of ministry, centering on colloquies with the devil, the veneration of the false “saint” John Paul II, and the defense of the usurper Benedict XVI. This exercise in neo-church mythology exposes the total substitution of the lex orandi, lex credendi (the law of praying is the law of believing) with sensationalist private revelation and the cult of personality, confirming that the structures occupying the Vatican are devoid of the sensus catholicus and the protection of the True Church.
The Manufactured Celebrity of the Conciliar Sect
The article opens by anointing Amorth a “renowned Italian exorcist” whose “valuable legacy” consists of “lessons… drawn from Amorth’s many years of ministry.” This language—renowned, valuable legacy, lessons—belongs to the realm of celebrity culture and modern marketing, not the Roman Ritual. The true Church does not produce “celebrity exorcists”; she provides the Exorcismus in Satanam et angelos apostaticos in the Rituale Romanum, a liturgical act of the Church Militant, not a platform for a cleric’s autobiographical anecdotes. Amorth’s founding of the “International Association of Exorcists” in 1990 under the aegis of the usurper John Paul II is a canonical novelty with no precedent in Tradition. It represents the democratization and bureaucratization of the extraordinary ministry of deliverance, transforming a sacred rite dependent on episcopal jurisdiction and priestly sanctity into a professionalized guild within the neo-church structure.
Private Revelation and the Father of Lies: A Theological Abomination
The core of Amorth’s “teaching”—and the article’s most damning feature—is the reliance on direct dialogue with the demon during exorcisms. The article recounts Amorth asking the devil: “Why are you so afraid of John Paul II?” and receiving specific answers regarding the fall of communism and the conversion of youth. Elsewhere, Amorth claims the devil admitted: “Because it humiliates me more to be defeated by a human creature than to be defeated by him [Christ].”
This is theological insanity. The Church has always taught that the devil is pater mendacii (the father of lies), a principio mendax (a liar from the beginning) (John 8:44). To construct a theology of intercession, a “lesson” on the Virgin Mary, or an apologetic for a “pope” on the testimony of the demon is to violate the fundamental axiom: Non est credendum daemonio, etiam verum dicenti (One must not believe the demon, even when he speaks the truth). St. Teresa of Avila warns that the devil often mixes truth with falsehood to ensnare souls. The Decree Lamentabili Sane Exitu (1907) condemned the Modernist error that “Revelation was merely man’s self-awareness of his relationship to God” (Prop. 20) and that faith rests on “a sum of probabilities” (Prop. 25). Amorth’s method elevates demonic discourse to a probabilistic source of spiritual doctrine, superseding the Depositum Fidei.
Idolatry of the Usurpers: “St. John Paul II” and the Defense of Benedict XVI
The article’s fourth “lesson” is explicit idolatry: “Invoking St. John Paul II is effective against the devil.” Karol Wojtyła (John Paul II) was a manifest heretic who taught religious liberty (Dignitatis Humanae), false ecumenism (Ut Unum Sint), and the salvation of non-Christians in their false religions (Redemptoris Missio), contradicting the Syllabus of Pius IX (Props. 15, 16, 17, 77, 79) and the defined dogma Extra Ecclesiam Nulla Salus. He kissed the Quran, prayed in a mosque, and presided over the sacrilegious Assisi meetings. As St. Robert Bellarmine teaches (De Romano Pontifice), “A manifest heretic… by that very fact ceases to be Pope and head… as he ceases to be a Christian and member of the body of the Church.” Canon 188.4 of the 1917 Code confirms: “Every office becomes vacant by the mere fact… if the cleric publicly defects from the Catholic faith.” To invoke Wojtyła as a “powerful intercessor” and “Saint” is to invoke a heretic outside the Church; it is spiritual necromancy.
The fifth “lesson” defends Joseph Ratzinger (Benedict XVI), claiming he “established the zero-tolerance policy” against abuse. This is the bureaucratic language of the neo-church (“zero tolerance,” “policy”), replacing the canonical severity of Cum ex Apostolatus Officio and the moral theology of the saints. Ratzinger was the architect of the “hermeneutic of continuity,” the pernicious lie that Vatican II can be reconciled with Tradition. He denied the necessity of the Church for salvation (Dominus Iesus notwithstanding), participated in Assisi III, and resigned the Petrine Ministry invalidly, paving the way for the Bergoglian and Prevostian abominations. Amorth’s defense of him proves his total immersion in the conciliar narrative.
The “Church” of the Devil’s Making: Ecclesiology of the Conciliar Sect
In the second “lesson,” Amorth states: “These people exist both outside and within the Church. They claim to speak on behalf of the Church, yet they speak on behalf of the world.” This is the classic neo-conservative “recognize and resist” trap. Amorth admits “false prophets” *within* the Church hierarchy but refuses the logical conclusion: that a hierarchy teaching error de fide (religious liberty, collegiality, ecumenism) has ipso facto lost its office. As Pope Pius IX taught in the Syllabus (Prop. 23), “Roman pontiffs and ecumenical councils have wandered outside the limits of their powers… and have even erred in defining matters of faith and morals” is an error *only if* applied to true Popes and Councils. Applied to the claimants since 1958, it is the reality. The “Church” Amorth defends—the one the devil “wants the death of”—is the conciliar sect, the abomination of desolation standing in the holy place (Matt 24:15). The True Church, the Bride of Christ, is indefectibilis; the gates of hell shall not prevail against *her* (Matt 16:18). The devil does not want the death of the True Church; he *founded* the counterfeit one occupying her visible structures.
Reduction of Spiritual Combat to Naturalistic Morality
The seventh “lesson” reduces the demonic to a list of cultural hot-button issues: “abortion, divorce, homosexuality, satanic rock music, or programs featuring violence and sex on television.” While these are grave sins, Amorth’s list is purely naturalistic and phenomenological. It omits the supernatural roots of the crisis: the Novus Ordo Missae (the “table of assembly” replacing the Unbloody Sacrifice of Calvary), the invalidity of the new sacramental rites (promulgated by Paul VI), the heresy of the “popes,” and the loss of the Catholic State. Pius XI in Quas Primas taught: “When God and Jesus Christ… were removed from laws and states… the foundations of that authority were destroyed.” Amorth fights shadows (rock music, TV) while serving the very hierarchy that enthroned the abomination in the sanctuary. He treats the symptoms while preserving the disease.
Mariology Detached from the Sacrifice
The sixth “lesson” cites Amorth’s claim that the Virgin is the “most effective intercessor,” especially when invoked “as Mary!” and relays the demon’s alleged preference for defeat by a creature over defeat by God. This sentimentality replaces the Co-Redemptrix doctrine rooted in the Sacrifice of the Cross. True Marian devotion is Ad Jesum per Mariam—to Jesus *through* Mary—specifically through the Most Holy Sacrifice of the Mass where she stands at the foot of the altar. In the neo-church, where the Mass is invalid and the priesthood doubtful, Marian invocation becomes a talisman, a magical formula divorced from the Fount of Grace. The “Miracle of the Sun” at Fatima—cited by the neo-church to validate this false piety—is exposed as a “mass optical manipulation” and a Masonic psychological operation (“False Fatima Apparitions” file), designed to divert attention from the modernist apostasy within.
Symptomatic Level: The Charismatic Distraction
The elevation of Amorth is a symptom of the charismatic renewal infection within the conciliar sect. It shifts the focus from the ordinary means of grace (the Traditional Mass, the Sacraments, the Divine Office, the Rosary) to the extraordinary and the spectacular. It feeds the Modernist craving for “experience” and “novelty” condemned by St. Pius X in Lamentabili (“The pursuit of novelty… leads to deplorable consequences… abandoning all restraint”). The faithful are directed to a “celebrity priest” and his demon-conversations rather than to the Certainty of Faith and the Valid Sacraments administered by true bishops and priests retaining the Tradition (pre-1968 ordination/consecration).
Conclusion: The Smoke of Satan in the Sanctuary
Paul VI famously spoke of the “smoke of Satan” entering the Temple. Amorth’s career—and EWTN’s celebration of it—is that smoke made visible. It is the spectacle of a priest of the Novus Ordo (ordained in the invalid rite of 1968+), operating under a usurper hierarchy, dialoguing with demons to validate false “saints” and a false “pope,” while ignoring the Great Apostasy of the See of Peter. “The faith teaches us and human reason demonstrates that a double order of things exists… to God is given what is God’s, and because of God to Caesar what is Caesar’s” (Syllabus, Conclusion). The conciliar sect renders to Caesar (the world, the UN, modern man) what belongs to God. Amorth’s “lessons” are the catechism of this betrayal. Quis ut Deus? Who is like unto God? Not the neo-church, not its exorcists, not its “saints.” Only the Tradition preserves the Depositum. Sancta Trinitas, unus Deus, miserere nobis.
Source:
Renowned exorcist Father Gabriele Amorth’s 7 lessons on actions of the devil (ewtnnews.com)
Date: 16.09.2026