Vatican Labour Office’s Modernist Betrayal of Catholic Social Order
VaticanNews portal (January 22, 2026) reports on Monsignor Marco Sprizzi, president of the Labour Office of the Apostolic See (ULSA), responding to a survey by the Association of Vatican Lay Employees (ADLV) alleging employee discontent. Sprizzi emphasizes dialogue while dismissing the survey’s significance due to its small sample size (250 respondents out of 6,000 employees), boasts of pandemic-era job protections, and promotes initiatives like childcare and healthcare benefits. The entire discourse operates within the conciliar sect’s naturalistic framework, utterly divorced from the Church’s supernatural mission.
The Naturalistic Reduction of Ecclesial Mission
The ULSA president’s statements reveal the conciliar sect’s fundamental error: reducing the Church’s raison d’être to temporal worker management rather than the sanctification of souls. When Sprizzi claims ULSA strengthens “unity and promotion in line with John Paul II’s vision,” he invokes a false prophet whose Laborem Exercens (1981) accelerated the Church’s deformation into a human resources department. Pius XI’s Quas Primas (1925) condemned this inversion, stating: “When once men recognize, both in private and in public life, that Christ is King, society will at last receive the great blessings of real liberty, well-ordered discipline, peace and harmony.” (Quas Primas §19).
We work to ensure that there are no situations in which employees’ rights are disregarded or violated in any way. At the same time we are strongly committed to training, to promote awareness of participating in one mission and to improve skills.
This bureaucratic language exposes the heresy of Americanism condemned in Leo XIII’s Testem Benevolentiae (1899) – the notion that the Church must adapt to modern democratic sensibilities. The true mission of ecclesiastical governance was defined by Pius IX in the Syllabus of Errors: “The Church has not the power of using force, nor has she any temporal power, direct or indirect” (Proposition 24). Yet here we see the counterfeit church acting as corporate compliance officer, not custodian of souls.
The Masonic Language of False Conciliation
Sprizzi’s repeated appeals to “dialogue,” “synodality,” and conflict avoidance constitute spiritual treason. The Syllabus explicitly condemned the error that “The Roman Pontiff can, and ought to, reconcile himself, and come to terms with progress, liberalism and modern civilization” (Proposition 80). When the ULSA president states:
The path of confrontation and conflict is excluded from the Popes’ vision and from the missionary approach of the Holy See. Those who work for the Holy See embrace a mission: there is no room for conflict, but rather we are like an orchestra in which each instrument must play according to its own characteristics.
He parrots the masonic “harmony” deception condemned in Pius VIII’s Traditi Humilitati: “The heretics have formed a church of which they would be the reformers, and have abandoned the divine for human teachings.” True shepherds don’t orchestrate workplace satisfaction surveys – they condemn errors and warn of hell.
Omission of Supernatural Finality
Nowhere in Sprizzi’s remarks does he mention:
- The need for employees to work ad majorem Dei gloriam
- The duty to offer labor as reparation for sin
- The primacy of spiritual merit over “salary adjustments“
This reflects the conciliar sect’s complete abandonment of Rerum Novarum‘s true spirit. Leo XIII didn’t establish labor rights as ends in themselves, but declared: “Religion alone… can create the motive for a complete sacrifice” (§24). The article’s boast about pandemic-era job security (“no one was dismissed and no one saw their salary reduced”) exemplifies materialist hubris – as if financial stability could compensate for the eternal danger of working for apostate structures.
Canonical Irregularities of the ULSA
The Labour Office’s very existence violates the Church’s divine constitution:
- Illegitimate Authority: As Cum ex Apostolatus Officio (1559) declares, all post-1958 appointments are invalid. Sprizzi exercises no real jurisdiction.
- Usurped Jurisdiction: The 1917 Code of Canon Law reserves labor disputes to ordinaries, not bureaucratic offices (Canon 1553).
- False Appeal to Social Doctrine: Modernist “social doctrine” replaces Lex Credendi with UN-style human rights frameworks.
When the ULSA president cites “John Paul II’s vision,” he references a manifest heretic who promulgated the apostate Novus Ordo – precisely the “enemy within” warned against by St. Pius X in Pascendi Dominici Gregis (§3).
The Silent Apostasy of Vatican Employees
The gravest scandal lies in what neither Sprizzi nor the ADLV survey address:
- Employees’ cooperation in liturgical abuses
- Administrative support for Bergoglian heresies
- Material participation in the conciliar sect’s false “magisterium“
Pius XII’s Mystici Corporis (§22) reminds us: “Only those are to be included as members of the Church who have been baptized and profess the true faith.” By continuing to staff the counterfeit Vatican bureaucracy, these workers become accomplices to apostasy – regardless of their “benefits package“.
Conclusion: Return to Christ the King
This labor dispute pantomime confirms the conciliar sect’s total embrace of naturalism. As Pius XI taught: “When once men recognize, both in private and in public life, that Christ is King, society will at last receive the great blessings of real liberty, well-ordered discipline, peace and harmony” (Quas Primas §19). Until the Vatican’s occupiers cease their masonic charade and submit to the Social Reign of Christ the King, no “technical working groups” or “salary adjustments” will heal this spiritual catastrophe.
Source:
Vatican Labour Office: We work so that employees’ rights are never violated (vaticannews.va)
Date: 22.01.2026