The EWTN News portal reports that the Dicastery for the Doctrine of the Faith of the conciliar sect has published a document titled *Venite ad Me: Considerations on the Transmission of the Faith in an Epochal Change*, approved by the usurper “Pope” Leo XIV (Robert Prevost) on August 21, 2026, and signed by the arch-modernist “Cardinal” Victor Manuel Fernández. The text, comprising eight chapters and 144 paragraphs, presents itself not as a doctrinal note but as a set of “considerations” drawn from national episcopal conferences. It diagnoses a crisis of faith transmission caused by secularization and individualism, proposes a “kerygmatic” renewal centered on a subjective “encounter with the Lord Jesus,” elevates the “synodal journey” and “liturgical sensibilities” as pastoral norms, and advocates inculturation as a necessary adaptation of the Gospel to modern cultures. **This document is not a remedy for the crisis but its quintessential expression: a modernist manifesto that surrenders the immutable deposit of faith to the dictatorship of relativism, replacing the *regnum Christi* with a humanitarian dialogue devoid of supernatural density.**
The Usurped Authority: A Document Without Legitimacy or Binding Force
The very provenance of *Venite ad Me* renders it canonically null and theologically void. It emanates from the “Dicastery for the Doctrine of the Faith,” a bureaucratic construct of the post-conciliar revolution that replaced the Sacred Congregation of the Holy Office—the very tribunal that, under St. Pius X, condemned the synthesis of all heresies, Modernism, in *Lamentabili sane exitu* (1907) and *Pascendi Dominici Gregis*. The document bears the signature of “Cardinal” Fernández, a notorious proponent of theological evolutionism, and is approved by “Pope” Leo XIV (Robert Prevost), the latest in the line of antipopes beginning with John XXIII (Angelo Roncalli). As St. Robert Bellarmine teaches, a manifest heretic *ipso facto* loses all jurisdiction and cannot be head of the Church (*De Romano Pontifice*, Bk. 2, Ch. 30). The 1917 Code, Canon 188 §4, confirms that an office becomes vacant *ipso facto* by public defection from the Catholic faith. Since the conciliar “popes” have publicly defected by teaching religious liberty, false ecumenism, and collegiality—errors condemned by the Syllabus of Pius IX and *Quanta Cura*—they possess no authority to bind the faithful. *Venite ad Me* is thus the private opinion of a modernist clique, masquerading as magisterium. *Quod ab initio vitiosum est, non potest tractu temporis convalescere* (What is void from the beginning cannot become valid by lapse of time).
Reduction of the Crisis to Sociology: The Denial of the Supernatural Order
The document states: “It must be acknowledged that what is in crisis is not only the transmission of the faith, but also a certain vision of the human person… The crisis of modernity… has thus contributed to the emergence of a new culture that has come into competition with the traditional structures through which the faith has been transmitted.” This is a **purely naturalistic diagnosis**. It treats the loss of faith as a cultural mismatch, a failure of communication strategies, rather than what it is: the *mysterium iniquitatis* (2 Thess 2:7), the apostasy foretold by St. Paul, the withdrawal of grace due to the sins of men, and the diabolical disorientation of the hierarchy. The Syllabus of Pius IX condemns the proposition 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 sect implicitly accepts the modernist premise that the Church must adapt to the “new culture” rather than conquer it for Christ. There is **no mention of sin, hell, the devil, or the necessity of sanctifying grace**. The “crisis of modernity” is not an external challenge but the internal rot of a hierarchy that has betrayed its divine mandate. *Sine gratia non potest homo non peccare* (Without grace man cannot avoid sin)—and without the true Mass and true sacraments, grace is not conferred.
The “Encounter” as Substitute for Dogma: Subjectivism Elevated to Principle
The text declares: “The heart of the Christian experience is an encounter with the Lord Jesus that brings us into contact with the true light of divine love… It is precisely in this sense that we can speak of the ‘light of faith.'” This **phenomenological language**—borrowed from the modernist theologians of *nouvelle théologie* (de Lubac, Rahner, von Balthasar)—replaces the objective *fides quae creditur* (the faith which is believed) with the subjective *fides qua creditur* (the faith by which one believes), making religious experience the criterion of truth. *Lamentabili sane exitu* condemned the proposition: “Faith, as assent of the mind, is ultimately based on a sum of probabilities” (Prop. 25) and “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 document’s “encounter” is a **Gnostic illumination** accessible apart from the *extra ecclesiam nulla salus* structure of the true Church, the true Mass, and the true priesthood. It is the “light” of the Luciferian “angel of light” (2 Cor 11:14), not the *Lumen Christi* transmitted by the unbroken Tradition.
The “Kerygma” as Weapon Against Doctrine: The Protestantization of the Catholic Mission
The document calls for a “renewed period of proclaiming the Gospel” centered on the “kerygma,” urging communities to promote it “in season and out of season.” This **kerygmatic reductionism**—championed by the “theologian” Ratzinger and the “pope” Bergoglio—abstracts the “core message” (Christ died and rose for you) from the *integral* deposit of faith: the Creeds, the Sacraments, the Moral Law, the Papacy, the Episcopate, the Communion of Saints, the Last Things. It is the **Protestant *sola scriptura* and *sola fide* smuggled in under a Greek term**. St. Pius X in *Pascendi* identified the modernist method: “They distinguish the religious sense from the theological intellect… the former is the concern of the faithful, the latter of the theologians.” By making the “kerygma” the sole engine of evangelization, *Venite ad Me* empties the Church of her *potestas docendi, sanctificandi, regendi* (teaching, sanctifying, governing), reducing her to a motivational speaker. The Council of Trent teaches: *Si quis dixerit… non esse credendum secundum eam [Ecclesiam]… anathema sit* (Sess. IV, Decree on Canonical Scriptures). The “kerygma” without the *regula fidei* is a body without a soul.
Liturgical Pluralism: The “Beating Heart” of the Abomination of Desolation
The document asserts: “The liturgy constitutes the privileged place in which this mystery is celebrated and communicated sacramentally… we must move beyond a reductive view that regards the liturgy as merely a ritual framework… The liturgy… is first and foremost an experience of faith… pastors are called to value the richness of the Catholic liturgical heritage in such a way as to reach the diverse sensibilities of their flock.” This is a **coded endorsement of the Novus Ordo Missae and its infinite variations**, including the “liturgical sensibilities” of the Eastern rites, the “inculturated” masses, and the charismatic “worship experiences.” It explicitly rejects the *lex orandi, lex credendi* (the law of praying is the law of believing) as a “reductive view.” Pius XII in *Mediator Dei* (1947) warned: “The liturgy is not a mere spectacle… it is the public worship which our Redeemer as Head of the Church renders to the Father.” The true Mass—the *Sacrificium laudis* of the Roman Rite, codified by St. Pius V in *Quo Primum* (1570)—is the *unbloody renewal of Calvary*, *propitiatory* and *satisfactory*. The conciliar “liturgy” is a **Memorial Supper**, a Protestantized meal, invalid in form and intention where the “priest” acts as “presider” of the assembly. To call this the “beating heart of ecclesial life” is to identify the Church with the *abominatio desolationis* (Dan 9:27; Matt 24:15) standing in the holy place. *Lex orandi statuit legem credendi*—the false liturgy has produced the false faith.
Inculturation: The Surrender of the Gospel to Pagan Culture
The document states: “The inculturation of the faith constitutes a necessary step in its transmission, since the Gospel message must be made understandable to people who share values and categories that do not perfectly coincide with the Hellenistic-Semitic ones… Where the faith touches the cultural roots and expressions of a people, its transmission truly becomes easier and more fruitful.” This is the **heresy of cultural relativism** condemned by Pius XI in *Mortalium Animos* (1928) and Pius XII in *Humani Generis* (1950). The Gospel is not a seed that *becomes* the culture; it is the *sword* that divides (Matt 10:34), the *light* that judges the darkness (John 3:19). The “Hellenistic-Semitic categories” are not accidental husks but the *providential vessels* chosen by the Holy Ghost for the *termini* of dogma: *homoousios*, *Theotokos*, *transsubstantiatio*, *persona*, *natura*. To say they “do not perfectly coincide” with modern categories is to say dogma is mutable. The Syllabus condemns: “Divine revelation is imperfect, and therefore subject to a continual and indefinite progress, corresponding with the advancement of human reason” (Error 5). *Venite ad Me* applies this to culture: the faith must “inculturate” into the anti-culture of death, LGBT ideology, religious indifferentism, and digital narcissism. *Non est adaptanda veritas hominibus, sed homines veritati* (Truth is not to be adapted to men, but men to truth).
The Family and Community: Naturalistic Substitutes for the Supernatural Society
The document praises the family as “the first and most essential place for the transmission of the faith” and the “Church community” as the place where faith becomes “the guiding principle of how that person sees the world,” citing “catechesis,” “celebration of the sacraments,” “spaces that foster active participation in community life (as proposed by the current synodal journey).” This **sociologizes the Church**. The family transmits the faith *only* when it is a *domestic church* rooted in the true Mass, the true Catechism (Trent, St. Pius X), and the authority of the true hierarchy. The “synodal journey” is the **Masonic destruction of hierarchy** (*Ordo ab chao*), replacing the *potestas iurisdictionis* (power of jurisdiction) from above with “synodal conversation” from below. The “sacraments” celebrated in the conciliar sect are **invalid or doubtful**: the Novus Ordo “Mass” lacks the *forma substantialis* of the Roman Canon; the new rites of orders (Paul VI, 1968) lack the *materia et forma* for the priesthood; the new rite of confirmation lacks the proper matter and form. *Ex opere operato* requires the *intentio faciendi quod facit Ecclesia*—which the conciliar “clergy” explicitly reject by adhering to the “hermeneutic of continuity” (i.e., rupture). The “community” described is a **horizontal fellowship of the baptized**, not the *Communio Sanctorum* hierarchically ordered.
Digital Evangelization: The Medium as the Message of the Antichrist
The document warns that “the invitation to faith risks becoming disembodied, detached from concrete life, or tied to ideologies promoted by vocal minorities… a so-called ‘do-it-yourself’ faith.” Yet it simultaneously claims this “opens up new frontiers for evangelization.” This **naïve technocracy** ignores the demonic nature of the digital realm: AI, algorithms, and social media are instruments of the *Princeps huius mundi* (John 12:31) for the construction of the *systema bestiae* (Rev 13). The “kerygma” proclaimed on TikTok is not the *Verbum Dei* but a commodity in the attention economy. Pius XI in *Quas Primas* (1925) taught: “His reign extends not only to Catholic nations… but His reign encompasses also all non-Christians… Let rulers of states therefore not refuse public veneration and obedience to the reigning Christ.” The document says nothing of the **Social Kingship of Christ**, nothing of the duty of states to profess the Catholic faith, nothing of the condemnation of secularism (*laicitas*) as “the plague that poisons human society” (*Quas Primas*). It surrenders the public square to the “ideologies of vocal minorities” while begging for a hearing in their marketplace. *Qui non colligit mecum, dispergit* (He who does not gather with Me, scatters—Matt 12:30).
Perseverance of Neophytes: The Fruit of Invalid Sacraments
The document admits: “There is also a parallel difficulty concerning the perseverance of neophytes [new Catholics], who often, shortly after receiving baptism, return to a state of practical indifference.” This **candid admission** is the empirical proof of the *invalidity* of the conciliar rites. The *character indelebilis* of true Baptism configures the soul to Christ the Priest, Victim, and King, imparting the *virtutes theologales* (faith, hope, charity) and the *dona Spiritus Sancti*. A true neophyte *cannot* return to “practical indifference” unless he commits mortal sin *and* lacks the grace of final perseverance—which the true Church implores in the *Oratio Fidelium* of the Mass of the Catechumens and the *Pater Noster* (“lead us not into temptation”). The conciliar “baptism” often uses the invalid formula “We baptize you…” (communitarian) or lacks the *intentio* of the minister (a lay “minister” or a “priest” ordained in the invalid rite). The “indifference” is the **absence of supernatural life**. *Arbor bona non potest fructus malos facere* (Matt 7:18). The conciliar sect is a *malus arbor*.
Conclusion: The Document of the Anti-Church for the End Times
*Venite ad Me* is a **masterpiece of modernist deception**. It uses Catholic vocabulary—”faith,” “liturgy,” “sacraments,” “kerygma,” “inculturation,” “family,” “community”—but empties them of their dogmatic content, filling them with the *spiritus mundi*. It is the *syllabus errorum* of the conciliar sect, a practical application of the condemned propositions of *Lamentabili* and *Pascendi*. It offers no *anathematizo*, no *definimus*, no *condemnamus*. It only “considers,” “invites,” “encourages,” “values.” It is the **voice of the hireling** (John 10:12-13) who flees when the wolf comes, leaving the sheep to be scattered. The true remedy is not a “document” but the **restoration of the Catholic Church**: the true Papacy, the true Episcopate, the true Priesthood, the true Mass (Tridentine), the true Catechism (Trent/St. Pius X), the true Canon Law (1917), the *Social Kingship of Christ* (*Quas Primas*), and the *integral faith* without which *impossible est placere Deo* (Heb 11:6). *Venite ad Me*—Come to Me, says the Lord. But He is found **only in the Ark of the true Church**, outside of which there is no salvation. The conciliar sect offers a counterfeit ark, painted with Catholic colors, drifting on the flood of apostasy. *Ecce, venit dies Domini, magnus et terribilis valde* (Joel 2:11).
Source:
New Vatican document considers the difficulties of passing on the faith today (ewtnnews.com)
Date: 22.10.2026