The Pillar Catholic portal (October 20, 2026) reports on the reactions of the French conciliar episcopate to the nationwide riots of October 17, 2026, euphemistically termed “les violences du 17 octobre” by the secular press. The article details statements from over a dozen “bishops” — including “Cardinal” Aveline, “Archbishops” de Germay, Ulrich, Lebrun, and “Bishops” Aubert, Touvet, Vuillemin, Bertrand — who unanimously condemn material violence while simultaneously legitimizing the revolutionary grievances fueling it, invoking the recent visit of the antipope Leo XIV (Robert Prevost) as a spiritual counterweight. This concatenation of episcopal discourse reveals not pastoral solicitude but the complete capitulation of the conciliar sect to the principles of the Revolution, substituting the social reign of Christ the King for a vacuous “fraternity” grounded in naturalistic humanism.
The Conciliar Hierarchy’s Complicity in Revolutionary Disorder
The cited statements exhibit a systematic refusal to name the spiritual and doctrinal roots of the chaos. “Archbishop” Lebrun of Rouen offers a poetic litany of societal failures — broken promises, diluted moral responsibility, abused freedom, undermined family — yet nowhere identifies the prime cause: the apostasy of France from the social kingship of Christ. As Pius XI teaches 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 entire human society had to be shaken, because it lacked a stable and strong foundation”. The conciliar “bishops” lament the shaking but consecrate the removal of the Foundation by their silence on the Droits de Dieu.
“Archbishop” Ulrich of Paris declares it “hard to believe that the same city which welcomed Pope Leo XIV with joy and harmony could, less than a month later, become the scene of the violence we have witnessed.” This scandalous juxtaposition implies the antipope’s visit possessed a quasi-sacramental efficacy for civic peace — a superstitious attribution of spiritual power to a manifest heretic who occupies the See of Peter sine titulo. The Pillar article notes the visit occurred September 25-28; the riots erupted October 17. The temporal proximity exposes the diabolical mockery: the “joy and harmony” of the conciliar sect’s false worship cannot restrain the mysterium iniquitatis unleashed by the very libertas ecclesiastica the Revolution demands.
Reduction of Episcopal Ministry to Social Work and Dialogue
Every statement reduces the munus docendi, sanctificandi, regendi to social work, “dialogue,” and “accompaniment.” “Bishop” Bertrand of Pontoise boasts of meeting “35 students from state-run secondary schools” to hear their “concerns and questions about an uncertain future,” promising the bishops’ plenary assembly in Lourdes will “contribute to the wider efforts of society as a whole to find answers.” This is the caritas of the Freemasons, not the charity of Christ. The Syllabus of Pius IX condemns the error that “The Church is not a true and perfect society… but it appertains to the civil power to define what are the rights of the Church” (Error 19). Here, the conciliar “bishops” voluntarily subordinate their mission to the “wider efforts of society,” accepting the secular state as the primary actor of the common good.
“Cardinal” Aveline, as president of the “bishops’ conference,” calls for “dialogue and respect for justice” so that “peace may return.” But justice without the justitia Dei is injustice; peace without the Pax Christi in regno Christi is the peace of the cemetery. Pius XI warns: “The state is happy not by one means, and man by another; for the state is nothing else than a harmonious association of men” — but this harmony is only possible “when all willingly accept the reign of Christ and obey Him” (Quas Primas, citing Leo XIII). The conciliar hierarchy preaches a peace explicitly severed from the Reign of Christ, thereby preaching a lie.
The Antipope Leo XIV as Catalyst for False Peace
The repeated invocation of “Pope Leo XIV” — Robert Prevost, a public adherent of the conciliar errors of religious liberty, false ecumenism, and collegiality — as a spiritual reference point constitutes idolatry of the person of the usurper. “Bishop” Touvet cites Leo XIV’s “appeal for peace and fraternity in his Sept. 25 address at the Élysée Palace” — the presidential palace of the Masonic Republic — as authoritative. This is the ecumenism of the trenches condemned by Pius XI: “The more the sweetest Name of our Redeemer is omitted with unworthy silence in international gatherings and parliaments, the more loudly it must be confessed” (Quas Primas). Instead, the conciliar “bishops” invoke the antipope’s naturalistic platitudes delivered in the temple of laïcité as a remedy for the fruits of laïcité.
The Pillar article notes the antipope’s visit “offered a powerful counter-image to the scenes of looting and destruction.” This “counter-image” is the imago bestiae: a false shepherd validating the very structures that produce the wolves. St. Robert Bellarmine teaches that 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” (De Romano Pontifice). To present such a one as a source of unity and peace is to make the Church complicit in her own dissolution.
Ecumenical/Interreligious Scandal: Marseille and Lyon
The article reveals two specific scandals that epitomize the abominatio desolationis. In Marseille, “Cardinal” Aveline reports “churches were broken into” while “protesters placed objects including Palestinian flags on statues of France’s patron St. Joan of Arc.” This desecration of the Regina Martyrum of France — the saint who died for Christ the King and the Filles aînées de l’Église — with symbols of a false religion and a political cause, occurs under the nose of the “archbishop” who responds not with calls for reparation and expiation, but with “solidarity with those who were injured” and prayer for “an end to these disturbances.” Where is the quarant’ore? Where is the condemnation of the crimen laesae majestatis divinae?
In Lyon, “Archbishop” de Germay announces the postponement of a “peace march organized with Muslim, Jewish, and other Christian groups” — i.e., a syncretistic religious indifferentism explicitly condemned by Pius IX (Syllabus, Error 16: “Man may, in the observance of any religion whatever, find the way of eternal salvation”) and Pius XI (Quas Primas: “The Church… demands for itself… full freedom and independence from secular authority”, not partnership with false religions). The postponement due to violence is presented as prudence; the very existence of the march is the scandal. It proclaims that pax is achievable extra Ecclesiam, a heresy of action more damnable than a heresy of words.
Silence on Supernatural Reality: The Grave Omission
Not a single statement mentions: the Holy Sacrifice of the Mass, the Sacraments, the state of grace, the Four Last Things, the necessity of conversion, the Social Kingship of Christ, the rights of God (jus Dei), the duty of public reparation for public blasphemy. This total silence on the supernatural order is the nota criminis of the conciliar sect. Lamentabili sane exitu condemns the Modernist proposition: “The dogmas of faith should be understood according to their practical function, i.e., as binding in action, rather than as principles of belief” (Prop. 26). The conciliar “bishops” have inverted this: they have abolished dogmas as principles of belief and replaced binding action with secular humanitarianism.
“Archbishop” Lebrun writes: “We believe in God and in young people, whom Jesus loves and saves. We refuse to resign ourselves to despair. We will continue our educational mission… We will continue to offer the Gospel to anyone seeking truth, justice and love.” This is pelagianized therapeutic deism. “Jesus loves and saves” — but how? By the Cross, by the Mass, by the Sacraments, by the extra Ecclesiam nulla salus. The “Gospel” offered is a Gospel without the Crux, without the Hostia, without the Regnum. Pius X condemns the Modernist error: “Christ did not proclaim any specific, all-encompassing doctrine suitable for all times and peoples, but rather initiated a certain religious movement” (Lamentabili, Prop. 59). Lebrun’s “Gospel” is precisely this: a vague “movement” of “truth, justice and love” detached from the Corpus Mysticum and its Caput.
Theological Bankruptcy: Naturalism Masquerading as Pastoral Care
The linguistic level betrays the theological level. Terms dominate: “fraternity,” “dialogue,” “peace,” “justice,” “solidarity,” “accompaniment,” “listening,” “concerns,” “future,” “responsibility,” “citizens,” “society,” “country.” Absent terms: “sin,” “grace,” “salvation,” “hell,” “judgment,” “Christ the King,” “Immaculate Heart,” “Sacred Heart,” “Mass,” “Confession,” “Rosary,” “reparation,” “expiation,” “martyrdom,” “persecution,” “antichrist.” This vocabulary is not Catholic; it is the lingua franca of the Civitas Terrena, the Masonic vocabulary of the Révolution.
“Bishop” Touvet declares: “We must give fraternity a face.” Fraternity without paternity (God the Father) is the Masonic triad: Liberté, Égalité, Fraternité — the very motto of the Republic that has persecuted the Church since 1789. Pius IX condemns: “The Church ought to be separated from the State, and the State from the Church” (Syllabus, Error 55) as an error; the conciliar “bishops” implement it as pastoral program.
“Archbishop” Ulrich: “It is our duty as Catholics, through our commitment and self-giving, to be instruments of consolation, builders of peace and mutual understanding.” Consolatio without Conversio is the consolation of the damned. The true duty of Catholics, as Pius XI teaches, is “to fight bravely and always under the banner of Christ the King… to reconcile stray and unenlightened souls with the Lord and will stand guard so that God’s laws remain inviolate” (Quas Primas). The conciliar “bishops” stand guard over the laws of the Republic, not the Laws of God.
Symptomatic of the Conciliar Revolution’s Fruit
The riots of October 17, 2026, are not an anomaly; they are the logical and necessary fruit of the nouvelle théologie and the aggiornamento. The Syllabus condemns the error: “The Roman Pontiff can, and ought to, reconcile himself, and come to terms with progress, liberalism and modern civilization” (Error 80). The conciliar sect has done precisely this for sixty years. The result: a France where “churches were broken into,” St. Joan of Arc is draped in Palestinian flags, “bishops” organize interreligious peace marches, and the antipope is hailed as a harbinger of harmony.
The Pillar article notes the historical parallel to May 1968 — the annus horribilis of the conciliar revolution’s triumph. The “bishops” of 2026 speak the same language of “dialogue” and “legitimate grievances” that the “bishops” of 1968 spoke, having learned nothing, forgotten nothing, repented nothing. As Pius X warns in Pascendi: “The pursuit of novelty… leads to the most grievous errors, which become particularly pernicious when they concern sacred sciences… they aim at such a development of dogmas as appears to be their corruption.” The corruption is now complete: the episcopate of the conciliar sect functions as a chaplaincy to the Revolution, blessing its “peaceful protesters,” mourning its “victims,” invoking its false “pope,” and never once crying out: “Ecce Agnus Dei, ecce qui tollit peccata mundi”.
The silence of the true Church — the Ecclesia militans adhering to the Sedes Vacans — is the only authentic response to this cacophony of apostasy. Non praevalebunt.
Source:
What are French bishops saying about the riots? (pillarcatholic.com)
Date: 20.10.2026