The VaticanNews portal (December 16, 2025) reports that Holy See Secretary of State “Cardinal” Pietro Parolin presided over Mass at Rome’s Dermopathic Institute of the Immaculate Conception. During his homily, Parolin characterized Advent as a period sustained by liturgy leading to “the mystery of the birth of the Savior,” while claiming Christ’s threefold coming: in Bethlehem, at the end of time, and “each day in the hearts of the faithful through the Word and sacraments.” After placing a Baby Jesus figurine under a Christmas tree, Parolin visited oncology patients. The article exemplifies the conciliar sect’s systematic evisceration of Catholic eschatology and incarnational theology.
Subversion of Eschatology Through Existentialist Reduction
Parolin’s assertion that Christ comes “each day in the hearts of the faithful” constitutes a modernist distortion condemned by Pius X in Pascendi Dominici Gregis (1907). The conciliar sect replaces the Adventus Domini – the Church’s solemn expectation of Christ’s Second Coming in glory – with a subjectivist “daily birth” fantasy. This contradicts the Catechism of the Council of Trent which teaches: “The Church, in this her solemn office, unites the memory of that first coming of the Redeemer…with His dreadful coming to judge the world” (Part III, Ch. IV).
By equating sacramental grace with Christ’s historical Nativity, Parolin commits the Bergoglian error condemned in Lamentabili Sane (1907): “The dogmas which the Church proposes as revealed are not truths fallen from heaven, but a certain interpretation of religious facts” (Proposition 22). The Incarnation is not a psychological event “born in hearts,” but the Verbum caro factum est (Jn 1:14) – an ontological reality demanding submission of intellect and will.
Naturalization of the Supernatural Order
Parolin’s directive to make the hospital a “manger” reveals the conciliar sect’s humanitarian inversion of Catholic soteriology. Quas Primas (1925) establishes that Christ’s Kingship requires “not only that individuals must obey Him, but that rulers and princes must publicly honor and worship Him.” Instead, Parolin reduces the Divine Physician to a therapeutic mascot for oncology wards.
This naturalism echoes the condemned proposition: “Faith, as assent of the mind, is ultimately based on a sum of probabilities” (Lamentabili Sane, Proposition 25). The Institute’s patients receive neither exhortations to offer sufferings with Christ Crucified nor mention of Extreme Unction’s grace. Instead, Parolin peddles the modernist lie that “Revelation was merely man’s self-awareness of his relationship to God” (Proposition 20), reducing religion to palliative care.
Liturgical and Sacramental Demolition
The article’s reference to Parolin “presiding over” Mass exposes the Novus Ordo’s inherent defect. Pius XII’s Mediator Dei (1947) anathematizes those who “falsely imagine that the priest acts only in the people’s name or power when offering sacrifice” (Ch. 2). The conciliar sect’s table gatherings invalidate the propitiatory sacrifice, rendering Parolin’s “presidency” theatrics rather than sacerdotal action.
Moreover, Parolin’s placement of a “Baby Jesus figurine” beneath a Christmas tree completes the desacralization. This sentimental ritual replaces the Praesepe – the traditional manger scene embodying the kenosis of the Eternal Word – with a paganized symbol. As Pius XI warned in Quas Primas, such syncretism occurs when nations “renounce and do not wish to recognize the reign of our Savior.”
Omission of the Social Kingship of Christ
The gravest silence concerns Christ’s Social Reign. Parolin’s entire discourse occurs within the conciliar sect’s radical secularist framework condemned by Pius IX in the Syllabus of Errors: “In the present day it is no longer expedient that the Catholic religion should be held as the only religion of the State” (Proposition 77). Not once does the “cardinal” mention nations’ duty to submit to Christ the King, preferring instead the Bergoglian mantra of “making institutes mangers” – a gnostic denial of the Incarnation’s juridical consequences.
As St. Pius X declared in Notre Charge Apostolique (1910): “All Catholics must profess that the true peace of Christ is only to be found in the reign of Christ.” Parolin’s refusal to proclaim this truth constitutes pastoral malpractice and confirms the conciliar hierarchy’s apostasy from Catholic social doctrine.
Source:
Parolin: Invite Christ to be born every day in your heart (vaticannews.va)
Date: 16.12.2025