EWTN News portal reports on a conference held at the Pontifical Gregorian University on October 28–29, 2026, organized by the Institute of National Remembrance and the Pontifical Committee of Historical Sciences, entitled “The Holy See in the Face of Totalitarian Systems in the 20th Century: New Perspectives and Research Directions.” The event featured “Cardinal” Pietro Parolin, Secretary of State of the antipope Leo XIV (Robert Prevost), alongside theologians praising the “diplomacy of charity” of Pius XII, the “development” of social teaching through Vatican II, and the “democratic” interventions of the false “saint” John Paul II. An exhibit commemorated the 1966 millennium of Poland’s baptism—a celebration thoroughly infiltrated by the spirit of the Council. **This conference is not an examination of conscience but a self-congratulatory exercise by the conciliar sect to legitimize its capitulation to the very errors it claims to have opposed.**
The Illegitimacy of the Tribunal: A Synod of Usurpers Judging History
The very premise of the conference is a fraud. The “Holy See” invoked in the title has been vacant since the death of Pius XII in 1958. The men speaking—Parolin, Spinato, La Bella, Warso—are functionaries of a paramasonic structure occupying the Vatican, a Church of the New Advent erected on the ruins of the Catholic Church. They possess no jurisdiction, no mission, no authority to teach, govern, or interpret history. As St. Robert Bellarmine teaches, a manifest heretic “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, lib. 2, cap. 30). The line of usurpers beginning with John XXIII has publicly defected from the Catholic faith; by Canon 188 §4 of the 1917 Code, their offices are vacant ipso facto without any declaration. A conference convened by such men is a conventicle of schismatics, its conclusions null and void ab initio.
Parolin’s Naturalistic Definition: Totalitarianism Without Sin, God Without Rights
“[Totalitarianism] arises from the human temptation to want to ‘be like God,’ to control how humanity lives and thinks, and to impose one’s own ideological convictions on it… By elevating social class, race, or the state to the altar in God’s place, [totalitarian regimes] sacralized their ideological concepts and created political religions, with their own ‘liturgies,’ prophets, martyrs, and ethical norms.”
Parolin’s analysis is purely naturalistic and Pelagian. He identifies the root of totalitarianism in a generic “temptation to be like God” (Gen 3:5), but carefully omits the supernatural reality: that all authority comes from God (Rom 13:1), that Christ is King of nations by nature and by conquest (Quas Primas, §13), and that the rejection of Christ’s Kingship is the font et origo of modern political evil. Pius XI declared: “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” (Ubi Arcano, cited in Quas Primas, §20). Parolin speaks of “political religions” but says nothing of the vera religio, the Catholic Church, which alone has the right to public worship and the duty to command the obedience of states (Quas Primas, §31). His “God” is a vague deistic placeholder; the Social Kingship of Christ is entirely absent. This is not Catholic political theology; it is Masonic theistic naturalism masquerading as piety.
The Rehabilitation of Pius XII: “Diplomacy of Charity” vs. Prophetic Condemnation
Parolin claims Pius XII pursued a “diplomacy of charity on an unprecedented scale” that “would not provoke even greater persecution.” Fr. Spinato adds the Church “did what it considered possible and sustainable… just as it does today.” This is the language of political realism, not Catholic fortitude. The true Church does not calculate “sustainability”; she condemns error and proclaims truth regardless of consequences. Pius XII’s silence on specific atrocities—whatever its prudential motivation—is here elevated into a methodological principle: accommodation to evil for the sake of institutional survival. This is the hermeneutic of the Conciliar Church: dialogue replaces anathema, presence replaces conversion. The Syllabus of Pius IX condemns the proposition that “the civil government… has a right to an indirect negative power over religious affairs” (Error 41) and that “in the case of conflicting laws… the civil law prevails” (Error 42). The “diplomacy of charity” praised here is the precursor of the ostpolitik that betrayed the Church in the East and the Accords that silence the Church in China today.
Vatican II: The Coup de Grâce to the Church’s Resistance
Spinato asserts: “The confrontation with the totalitarianism and racism of the 20th century contributed to the development of the Church’s social teaching.” This is the heresy of Modernism condemned by St. Pius X in Lamentabili Sane Exitu (Prop. 53, 54, 58, 59): “The organic structure of the Church is subject to change… Dogmas… are merely modes of explanation and stages in the evolution of Christian consciousness.” Vatican II did not “develop” resistance to totalitarianism; it surrendered to the spirit of the world. Dignitatis Humanae declared a right to religious freedom—directly contradicting Pius IX (Syllabus, Errors 15, 55, 77, 78, 79), Leo XIII (Libertas, §21), and Pius XI (Quas Primas, §31). Gaudium et Spes embraced the autonomy of the temporal order—the very Masonic principle that the State is the source of all rights (Syllabus, Error 39). The Council did not resist totalitarianism; it baptized its principles. The “racism” condemned is a safe, secular target; the theological racism of the Conciliar Church against the Traditional Mass and the integral Faith goes unmentioned.
John Paul II: The Architect of the “New World Order”
The conference hails the false “saint” John Paul II as a champion of democracy: “actively intervened to end dictatorships and to promote the return to democracy” (La Bella); his pilgrimages “paved the way for Poland and the Holy See to restore full diplomatic relations” (Warso). This is the apotheosis of the cult of man condemned by Pius XI. John Paul II (Wojtyła) was a heretic and apostate who taught religious liberty, false ecumenism, and the salvation of non-Christians in their false religions—all condemned by the Syllabus and Quas Primas. His “democracy” is the reign of the majority over the rights of God. His “religious freedom” is the right to error. The restoration of diplomatic relations with Poland in 1989 was not a triumph of the Church but the integration of the Polish Church into the Masonic Atlanticist order. The 1966 Millennium celebrations, now exhibited, were the dress rehearsal for this capitulation: a nationalistic spectacle that displaced the Social Kingship of Christ with a civil religion of Polish messianism, blessed by the Conciliar hierarchy.
Religious Freedom: The Heresy Enshrained as Dogma
The conference’s unspoken premise is that the Church’s mission is to promote “religious freedom” and “democracy.” This is the synthesis of all heresies (St. Pius X, Pascendi Dominici Gregis). Pius IX condemned: “In the present day it is no longer expedient that the Catholic religion should be held as the only religion of the State… The Roman Pontiff can, and ought to, reconcile himself… with progress, liberalism and modern civilization” (Syllabus, Errors 77, 80). Leo XIII taught: “The State is bound to profess the Catholic religion… to favor it, to protect it” (Immortale Dei, §6). Pius XI commanded: “Let rulers of states therefore not refuse public veneration and obedience to the reigning Christ” (Quas Primas, §31). The Conciliar Church, by embracing Dignitatis Humanae, has abdicated the Kingship of Christ and enthroned Man in His place. The “totalitarianism” they decry is the inevitable fruit of their own apostasy: a State that recognizes no higher law becomes the absolute law.
The 1966 Millennium: A Modernist Spectacle, Not a Catholic Triumph
The exhibit on the 1966 celebrations of Poland’s baptism is exhibit A of the Conciliar deformation. That jubilee, orchestrated by the Polish episcopate under the influence of the Council, replaced the Christus Rex with Polonia Semper Fidelis as a civil religion. It celebrated a “Church of the Nation” rather than the Church of Christ. The current exhibit in the Gregorian University—a bastion of Modernism since the 1960s—serves to canonize the Conciliar narrative: that the Church’s glory lies in cultural relevance and national identity, not in the integrity of the Faith and the purity of the Sacrifice.
Silence on the True Totalitarianism: The Conciliar Sect Itself
The conference examines “totalitarian systems” of the 20th century—Nazism, Communism—but maintains a studious silence on the spiritual totalitarianism of the Conciliar Church. This sect has imposed a false liturgy (the Novus Ordo Missae, a cena not a Sacrificium), persecuted true priests and faithful who adhere to the Tradition, canonized heretics (John XXIII, Paul VI, John Paul II), promoted idolatry (Assisi, Pachamama), and subjected the faithful to a tyranny of novelty under pain of “canonical irregularity.” This is the abomination of desolation standing in the holy place (Matt 24:15). The “Holy See” of Parolin is the seat of the Antichrist’s precursor, the great harlot drunk with the blood of the martyrs of Tradition (Apoc 17:6). To speak of “resistance to totalitarianism” from this pulpit is blasphemous irony.
Conclusion: No Peace Except in the Kingdom of Christ
The conference concludes with the same empty hope that has animated the Conciliar Church for sixty years: that dialogue, diplomacy, and democracy will secure the Church’s place in the world. This is a lie. Pius XI declared: “Peace is only possible in the Kingdom of Christ” (Quas Primas, §20). There is no resistance to totalitarianism without the Social Kingship of Christ, no defense of man without the Rights of God, no true Church without the Traditional Mass and the integral Faith. The men at the Gregorian University are blind guides leading the blind into the pit (Matt 15:14). The true Church—Ecclesia militans—endures in the catacombs of Tradition, under bishops validly ordained before 1968, offering the Unbloody Sacrifice of Calvary, proclaiming Christus Vincit, Christus Regnat, Christus Imperat. Let the conciliar sect keep its conferences, its exhibits, its “saints,” and its false peace. The City of God has nothing in common with the City of Man.
Source:
Rome conference asks whether the Church did enough to resist totalitarian regimes (ewtnnews.com)
Date: 29.10.2026