The Vatican News portal (22 October 2026) publishes an editorial by Andrea Tornielli praising the new document Venite ad Me from the so-called “Dicastery for the Doctrine of the Faith” under the usurper “Pope” Leo XIV (Robert Prevost). The text celebrates a pastoral shift from doctrinal proclamation to “encounter,” “witness,” and “kerygma” detached from dogmatic content, citing the false Fatima apparitions and the conciliar revolution as its pedigree. This document is not a remedy for the crisis but its codification: a modernist manifesto reducing the Church’s divine mission to a horizontal sociology of “accompaniment.”
The False Pedigree: Fatima and the Conciliar Revolution
The editorial anchors its thesis in the words of the antipope Benedict XVI (Joseph Ratzinger) spoken at Fatima on 13 May 2010. It is fitting that the neo-church appeals to Fatima, that Masonic “psychological operation” against the Church documented by theological analysis: the symbolism of dates (1717, 1917, 2017), the “miracle of the sun” as mass optical manipulation, and the strategic implantation of a message that diverts attention from the modernist apostasy within the Church while promoting a vague “conversion of Russia” amenable to ecumenical relativism. To cite Fatima as a locus of authentic Catholic witness is to build on sand; it is to invoke a theologically contradictory message that undermines the centralized role of the Church and the sacraments in favor of “hyper-acts” of worship.
The article explicitly traces the “need to speak new languages” to the Second Vatican Council, “conceived through the insight of Pope John XXIII and brought to completion by Pope Paul VI.” Here lies the root of the evil. The Council was not a response to secularization but its capitulation to the world. As Pius XI taught in Quas Primas, “the plague that poisons human society” is “the secularism of our times, so-called laicism,” which “began with the denial of Christ the Lord’s reign over all nations.” Vatican II did not resist this plague; it institutionalized the Church’s surrender to it through Dignitatis Humanae, Nostra Aetate, and Gaudium et Spes. The “epochal change” spoken of by the usurpers Francis and Leo XIV is not an external challenge but the internal rot of the conciliar apostasy reaching its putrefaction.
Linguistic Engineering: The Vocabulary of Apostasy
The editorial’s language is a semantic minefield of Modernism. Terms like “epochal change,” “sovereignty of the self,” “kerygma,” “encounter,” “accompaniment,” “living communities,” and “new languages” function as novus ordo shibboleths, stripped of Catholic substance.
What attracts is, above all, the encounter with believing persons who, through their faith, draw others to the grace of Christ by bearing witness to him.
This reduction of the apostolate to subjective “encounter” and “witness” is the hermeneutic of discontinuity masquerading as pastoral sensitivity. St. Pius X in Lamentabili Sane Exitu condemned the proposition that “Faith, as assent of the mind, is ultimately based on a sum of probabilities” (Prop. 25) and that “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 Venite ad Me document operationalizes these condemned errors: doctrine is demoted to “religious information”; the depositum fidei becomes a “body of doctrinal content” that “cannot penetrate to the depths of people’s hearts”; the supernatural virtue of faith is replaced by naturalistic “experience” and “beauty of Christian life.”
The phrase “sovereignty of the self” inadvertently names the Luciferian core of the modern world — non serviam — yet the document proposes no contra but a capitulation: “marketing and pastoral strategies devised on paper” are rejected only to be replaced by “witnesses who let the beauty of Christian life shine through.” This is Pelagianism disguised as spirituality: man saves himself by the attractiveness of his “living community,” not by the gratia sanctificans conferred through the true sacraments of the true Church.
Theological Bankruptcy: Christ the King Dethroned
The gravest accusation against this document is its total silence on the Social Kingship of Christ. Pius XI in Quas Primas instituted the Feast of Christ the King precisely to combat the “plague of secularism,” declaring: “Peace is only possible in the kingdom of Christ.” He taught that Christ’s reign “extends not only to Catholic nations… but His reign encompasses also all non-Christians, so that most truly the entire human race is subject to the authority of Jesus Christ.” The Venite ad Me document knows nothing of this. It speaks of “evangelization” without the corpus Christi that is the Church, without the potestas iurisdictionis, without the duty of states to publicly honor Christ and obey Him.
The Syllabus of Pius IX condemns the errors now enshrined in this document:
- Error 19: “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.” The document assumes the Church is a mere “community” among others, seeking “new languages” to be palatable to the world.
- Error 55: “The Church ought to be separated from the State, and the State from the Church.” The document’s focus on “digital technology,” “interpersonal relationships,” and “secularized countries” accepts the secular order as normative.
- Error 77: “In the present day it is no longer expedient that the Catholic religion should be held as the only religion of the State.” The “kerygma” proposed is explicitly detached from the necessitas medii of the one true Church.
The document’s “kerygma” — “Jesus Christ loves you; He gave His life to save you; and now He is living at your side every day” — is a truncated, sentimentalized gospel. It omits: Credo in unum Deum… Et in unum Dominum Jesum Christum… crucifixus etiam pro nobis… et resurrexit tertia die… et iterum venturus est cum gloria judicare vivos et mortuos. It omits the necessity of Baptism (extra ecclesiam nulla salus), the reality of Hell, the propitiatory Sacrifice of the Mass, the primacy of the Roman Pontiff. This is the “dogmaless Christianity” condemned in Lamentabili Prop. 65: “Contemporary Catholicism cannot be reconciled with true knowledge without transforming it into a certain dogmaless Christianity, that is, into a broad and liberal Protestantism.”
The Vacant See: The Canonical Nullity of the Source
The document issues from the “Dicastery for the Doctrine of the Faith” under “Pope” Leo XIV (Robert Prevost). From the perspective of integral Catholic theology, this structure possesses zero authority. The line of usurpers began with John XXIII (Angelo Roncalli). As St. Robert Bellarmine teaches in De Romano Pontifice: “A Pope who is a manifest heretic, by that very fact ceases to be Pope and head… by which things he may be judged and punished by the Church.” Wernz and Vidal confirm: “By notorious and publicly manifested heresy, the Roman Pontiff… is deprived ipso facto of his personal jurisdiction even before any declaratory sentence by the Church.”
The “manifest heresy” of the conciliar “popes” is public, notorious, and continuous: they profess religious liberty (condemned by Gregory XVI, Pius IX, Leo XIII), false ecumenism (condemned by Pius XI in Mortalium Animos), collegiality subverting papal primacy, and a new Mass that expresses a Protestantized ecclesiology. Canon 188.4 of the 1917 Code states: “Every office becomes vacant by the mere fact and without any declaration… if the cleric: 4. Publicly defects from the Catholic faith.” Fr. McDevitt clarifies: “Joining… a non-Catholic sect is not required to establish the publicity which the canon demands.” The conciliar sect is a non-Catholic sect.
Pope Paul IV’s Bull Cum ex Apostolatus Officio declares: “If at any time it shall appear that any… Roman Pontiff… has defected from the Catholic Faith or fallen into some heresy: (i) his promotion or elevation… shall be null, void, and of no effect.” The Bull requires no declaration, only the fact of defection. The “Dicastery” is thus a paramasonic bureaucracy operating in the abomination of desolation (Matt. 24:15), issuing documents that bind no Catholic conscience.
Symptomatic Diagnosis: The Fruit of the Poisoned Tree
The Venite ad Me document is the necessary fruit of the conciliar revolution. It manifests the hermeneutic of rupture that Benedict XVI himself falsely opposed with a “hermeneutic of continuity” — a contradiction the editorial inadvertently exposes by citing Benedict at Fatima (a false apparition) to validate a document that embodies the spirit of Vatican II: immanentism, subjectivism, indifferentism.
The call for “living communities that attract” replaces the Una, Sancta, Catholica, et Apostolica with a sociological “community of witnesses.” The appeal to “liturgy, popular piety, art, and music” as vehicles for a “Gospel message expressed through closeness and welcome” is liturgical Protestantism: the lex orandi is severed from the lex credendi. The “digital technology” altering “our DNA as human beings” is accepted as a pastoral datum, not denounced as a tool of the Antichrist’s kingdom.
The document’s silence is its loudest heresy. No mention of sin. No mention of grace. No mention of the Sacraments. No mention of the Last Judgment. No mention of the Blessed Virgin Mary (except the oblique Fatima reference). No mention of the Pope (except as a vague “Successor of Peter”). This is the religion of the Antichrist: a humanitarian NGOsim with Christian vocabulary.
Conclusion: Return to the Immutable Tradition
The only “new language” the Church needs is the perennial language of the Fathers, the Councils, and the pre-1958 Magisterium. The only “encounter” that saves is the sacramental encounter with Christ in the true Mass and true sacraments administered by valid priests in communion with the true hierarchy (bishops consecrated in the traditional rite, holding the Catholic faith entire). The only “kerygma” is Jesus Christus Dominus est (Phil. 2:11) — King of all nations, Judge of the living and the dead.
The faithful must flee the conciliar sect (fugite de medio Babylonis, Jer. 51:6), reject its documents, its “popes,” its “bishops,” its “sacraments,” and its false apparitions. They must cleave to the Tradition that cannot err, the Mass of all time, the doctrine of the Social Kingship of Christ, and the certainty that the gates of hell shall not prevail (Matt. 16:18) — not against the Vatican buildings occupied by usurpers, but against the Church of the Catacombs where the true Faith endures.
Christus vincit, Christus regnat, Christus imperat.
Source:
Venite ad Me: An encounter that attracts and captivates (vaticannews.va)
Date: 22.10.2026