The Pillar portal (October 23, 2026) reports on the conciliar sect’s jubilation over antipope Leo XIV’s recovery from cancer surgery, framing the usurper as a global geopolitical anchor while summarizing a new modernist document from the so-called “Dicastery for the Doctrine of the Faith,” detailing a meeting of Novus Ordo “bishops” with Donald Trump orchestrated by the Heritage Foundation, announcing another National Eucharistic Congress spectacle in Indianapolis, previewing the antipope’s trip to secularized Uruguay, describing the Archdiocese of Detroit’s canonical strong-arming of priests, noting ongoing disputes over the invalidity of SSPX sacraments under the July excommunication decree, covering French “bishops” equivocating on revolutionary violence, and recounting a Polish “bishop’s” tepid response to abortion liberalization, all while gossiping about celebrity exorcist lawsuits. This litany of naturalistic preoccupations, institutional bureaucracy, and theatrical piety exposes the conciliar sect as a purely human construct devoid of supernatural life, entirely absorbed in the cura saeculi (care of the world) while abandoning the cura animarum (care of souls).
The Antipope as Geopolitical Idol: Substituting Christ the King with a Man of the World
The article opens with a collective sigh of relief at the health of Leo XIV (Robert Prevost), whom it explicitly names “the Roman pontiff” and places “at the epicenter of global affairs” — “not just conversations about religion… but the bleeding edge of the most pressing issues of human affairs.” This is the language of political idolatry, not Catholic faith. Pius XI, in Quas Primas, teaches that “the hope of lasting peace will not yet shine upon nations as long as individuals and states renounce and do not wish to recognize the reign of our Savior” and that “His reign encompasses also all non-Christians, so that most truly the entire human race is subject to the authority of Jesus Christ.” The Pillar’s author, Ed Condon, inverts this order: he seeks a “steadying pole” in a “single man” rather than in the Social Reign of Christ the King. He writes: “The papacy has the power and the potential to be a steadying pole in all of this… to be a steadying rock on which all that matters can be anchored.” This is blasphemous substitution. The Rock is Christ (1 Cor 10:4), and the papacy’s purpose is to witness to that Rock, not to become a geopolitical stabilizer. Condon’s admission that “It’s a lot to freight the office with, though it is arguably its ultimate purpose from its founding” reveals a naturalistic ecclesiology that reduces the Vicar of Christ to a pontifex maximus of the new world order.
The author’s reference to “pop culture reference point or totem” and “kinetic force in global conversation” confirms the celebrity-antipope paradigm. The crowds in Paris, the citations on AI, the diplomatic traffic with Russia and Ukraine — these are the marks of a political operator, not a Vicar of Christ. St. Pius X condemned in Lamentabili sane exitu (prop. 59) the error that “Christ did not proclaim any specific, all-encompassing doctrine suitable for all times and peoples, but rather initiated a certain religious movement, applied or applicable to different times and places.” The conciliar sect’s “pope” embodies this condemned modernism: a fluid, media-savvy figure adapting to the signs of the times rather than condemning the spirit of the world.
“Venite ad Me”: Modernist Document for an “Epochal Change” That Is Apostasy
The article summarizes a 25,000-word document from the so-called “Dicastery for the Doctrine of the Faith” titled “Venite ad me: Considerations on the Transmission of the Faith in an Epochal Change.” The very phrase “epochal change” (mutatio saeculi) is a modernist watchword, condemned by St. Pius X in Pascendi Dominici Gregis as the evolution of dogma under the guise of vital immanence. The document is explicitly “not a doctrinal note” but “reflections… from the Church around the world” — a classic conciliar tactic: replace magisterial authority with “synodal listening.” Lamentabili prop. 6 condemns: “The Church listening cooperates in such a way with the Church teaching in defining truths of faith, that the Church teaching should only approve the common opinions of the Church listening.” This document is the fruit of that heresy: a bottom-up “transmission of faith” that makes doctrine subject to historical circumstance.
Condon admits “Some of it I actually found really rather powerful” — the criterion of subjective emotional resonance replacing objective doctrinal truth. The length (25,000 words) and the need for a “busy reader’s summary” reveal the bureaucratic verbosity of the neo-church: endless verbiage to obscure the vacuum of faith. As Pius XII warned in Humani Generis, modernism “does not so much relate that He established laws, as rather present Him establishing laws” — endless process, no definitive truth.
USCCB “Bishops” at the White House: Theatrical Politics in Service of the Masonic Republic
The article describes a meeting of “U.S. bishops” with President Trump in the Oval Office, organized by the Heritage Foundation, with video of bishops praying over Trump posted by the White House and the Archdiocese of Denver. The Pillar notes “sharp criticism because of its proximity to the upcoming midterm Congressional elections” and that Archbishop Coakley was “deeply frustrated” — not by the scandal of clerics serving as political props, but by the lack of conference coordination. The USCCB spokesperson insists the meeting was “not organized with or by the USCCB” — a jurisdictional squabble within the sect.
This is the Americanist heresy condemned by Leo XIII in Testem Benevolentiae: the subordination of the Church to the civil order, the confusion of the City of God with the City of Man. The Syllabus of Errors (prop. 55) condemns: “The Church ought to be separated from the State, and the State from the Church.” Here, the conciliar “bishops” do the opposite: they lend sacramental prestige to a political campaign, violating Canon 118 §2 (1917 Code) forbidding clerics from active participation in political parties. The Heritage Foundation — a Masonic-adjacent think tank — orchestrates the photo-op. The “bishops” pray over the president, not for his conversion to the true Faith (which would require rejecting religious liberty, abortion exceptions, and the Masonic Constitution). This is civil religion, not Catholicism.
National Eucharistic Congress: Spectacle Substituting for the Holy Sacrifice
The announcement of a 2029 National Eucharistic Congress in Indianapolis is hailed as “a roaring success” and “a real focal point for evangelizing efforts.” This is the liturgical activism condemned by Pius XII in Mediator Dei: external pomp replacing interior worship. The “Eucharist” of the Novus Ordo is a memorial meal, not the Unbloody Sacrifice of Calvary; the “congress” is a Protestant-style rally around a symbol, not adoration of the Hostia immaculata. The article’s language — “focal point for evangelizing efforts” — reveals the horizontal, anthropocentric focus: homo factus est Deus (man becomes God). True Eucharistic piety centers on the Propitiatory Sacrifice offered ad Deum, not on congresses for hominibus.
Detroit’s Canonical Tyranny: The Neo-Church Devours Its Own Functionaries
The Archdiocese of Detroit’s plan to reassign the vast majority of parish priests and “dramatically shrink the number of parishes” is presented as a “sacrifice they are making as brothers of one, unified presbyterate.” The article notes the legal right to stability in office (Canon 451, 1917 Code) and that “the only way this kind of wholesale reassignment goes ahead is if all of the archdiocesan clergy agree to resign.” This exposes the totalitarian nature of the conciliar hierarchy: they bypass canonical protections by coercing mass resignations. The “archbishop” (Edward Weisenburger) acts as a corporate CEO liquidating branches, not a father of souls. The “canonical due process protections” mentioned are a farce in a structure where the “pope” is a manifest heretic and thus ipso facto deprived of jurisdiction (Bellarmine, De Romano Pontifice; Canon 188.4, 1917 Code). A heretic cannot govern; his “canons” are null. The priests are not “resigning” from office — they are abandoning the false structure or complying with a usurper’s illegal demands.
SSPX Sacraments: The Neo-Church’s Internal Schismatic Theater
The article discusses the DDF’s July decree excommunicating SSPX leadership and the claim that “marriages witnessed and confessions heard by SSPX priests are now invalid.” It notes “the Vatican’s own legal experts don’t agree” and criticizes the “undeveloped, some would say unsubstantiated, claim” made via an “Explanatory Note” rather than a formal decree. This is theater. The SSPX, founded by Archbishop Lefebvre (ordained by the Freemason Liénart, consecrated by Modernist bishops), recognizes the usurpers in the Vatican as legitimate popes — making it a schism within the schism, a controlled opposition absorbing those fleeing the Novus Ordo into a canonical trap. The “invalidity” claim is a juridical weapon in an intra-sect power struggle. True sacraments require valid matter, form, intention, and minister in communion with the true Church. The SSPX operates within the conciliar sect’s framework (using the 1962 Missal, a reformed rite already corrupted by Bugnini’s preludes), and its “bishops” lack canonical mission from a true pope. The whole dispute is two false claimants fighting over counterfeit currency.
French “Bishops” on Revolutionary Violence: Equivocation as Pastoral Policy
The article reports that French bishops “unanimously condemned the violence” of October 17 but “several sought to distinguish between the actions of rioters and what they suggested were the legitimate concerns of peaceful young protesters.” This is the liberation theology method: justify revolution by separating “violence” from “just grievances.” The Syllabus (prop. 63) condemns: “It is lawful to refuse obedience to legitimate princes, and even to rebel against them.” The “bishops” evoke Leo XIV’s visit as a “powerful counter-image” — again, the antipope as political symbol. They express solidarity with law enforcement and business owners — defending property and order — but silence on the souls of the rioters, the duty to condemn the socialist ideology driving the unrest (Syllabus, Section IV), the necessity of the Social Reign of Christ as the only remedy. Naturalistic solidarity replaces supernatural paternity.
Polish “Bishop” on Abortion: Tepidity in the Face of Infant Murder
A Polish “bishop” “called for the firm defense of unborn children as well as compassion for their mothers” as the Sejm passes bills decriminalizing abortion assistance and allowing abortion for fetal abnormality — effectively overturning the 2020 Constitutional Tribunal ruling. The “bishop’s” “firm defense” is rhetorical only; no call for excommunication of Catholic politicians voting for murder (Canon 2350, 1917 Code; Evangelium Vitae §62), no interdict on the parliament, no mobilization of the faithful for public reparation. “Compassion for mothers” is the modernist euphemism for accommodating the crime. Pius XI in Casti Connubii teaches: “The Church… cannot change the divine law… no human authority can permit the killing of the innocent.” The conciliar “bishop” functions as a chaplain to the culture of death, offering sentimental palliatives while the law sanctions infanticide.
Celebrity Exorcists: The Circus of the Neo-Church
The article concludes with gossip about Fr. Chad Ripperger (ordered to a “year’s fast from interviews”) and Fr. Carlos Martins suing two laymen for defamation over podcast comments affecting “the sale and reception of [his] The Exorcist Files book.” This is the simony and clerical celebrity culture of the conciliar sect. Exorcism is a sacramental of the Church reserved to authorized priests acting in persona Christi with episcopal license — not a media brand with book deals and lawsuits. The lawsuit over book sales reveals the mercantile motive. St. Paul warns: “They that will become rich, fall into temptation… for the love of money is the root of all evils” (1 Tim 6:9-10). These “exorcists” operate in a sect where the “bishops” have no jurisdiction (heresy voids office), rendering their licenses null and their exorcisms invalid. The public spectacle and legal combat are diabolical mockeries of the Rituale Romanum.
Conclusion: The Conciliar Sect Is a Whited Sepulcher
The Pillar’s newsletter is a catalog of the neo-church’s spiritual bankruptcy: political idolatry of the antipope, modernist documents replacing doctrine, clerics as political props, Protestantized Eucharistic spectacles, canonical tyranny, intra-sect juridical warfare, episcopal equivocation on revolution, tepid opposition to abortion, and clerical celebrity commerce. Not one supernatural act. No mention of the Holy Sacrifice, the Sacraments, the Four Last Things, the Social Kingship of Christ, the conversion of nations, the condemnation of error. The silence about supernatural matters is the gravest accusation. As Pius XI wrote: “When God and Jesus Christ… were removed from laws and states… the foundations of that authority were destroyed.” The conciliar sect has removed Christ from its own operations. It is the abomination of desolation standing in the holy place (Matt 24:15). Sede vacante. The true Church endures in the catacombs, keeping the Tradition entire, awaiting the restoration of the Papacy and the Social Reign of Christ the King. Viva Cristo Rey!
Source:
Pope hope, that’s entertainment, and getting ahead in the CIA (pillarcatholic.com)
Date: 23.10.2026