Vatican’s Indigenous Artifact Return: Syncretism Masquerading as Reconciliation
The EWTN News portal reports on a December 8, 2025, ceremony in Montreal where 62 Indigenous artifacts were transferred from the Vatican to Canadian Indigenous leaders. This act, framed as part of the “Jubilee of Hope” initiated by Francis and executed by antipope Leo XIV, is presented as a gesture of reconciliation with Canada’s First Nations, Inuit, and Métis communities. The artifacts—including a kayak, masks, and moccasins—were displayed at the 1925 Vatican Missionary Exhibition under Pius XI and later incorporated into the Vatican Museums’ Anima Mundi collection. Indigenous representatives hailed the return as bringing “relatives” home, with Vancouver “archbishop” Richard Smith calling it “a gift freely given” to rebuild trust. The items will be housed temporarily at the Canadian Museum of History for provenance research before final distribution.
Sacrilegious Equivalence of Pagan Objects with Sacred Relics
The article describes the artifacts as “sacred, living items,” with National Chief Cindy Woodhouse Nepinak asserting they are “not only artifacts” but “relatives.” This blatant animism is granted legitimacy by conciliar officials who equate Indigenous spiritualism with Catholic veneration of relics. Quas primas (1925) unequivocally declares Christ’s kingship over all nations, demanding their submission to His law—not the syncretic embrace of pagan cosmology (Pius XI, §18-19). By facilitating the return of objects used in non-Christian rituals, the Vatican occupiers commit formal cooperation with idolatry, violating the First Commandment and canon 1258 of the 1917 Code, which forbids participation in non-Catholic worship.
Rejection of Evangelization for Naturalistic “Relationship-Building”
Smith’s claim that the transfer signifies “renewed relationship and mutual respect” exposes the conciliar sect’s abandonment of the Church’s divine mandate. Pius IX’s Syllabus of Errors condemns the notion that “the Church ought to be separated from the State, and the State from the Church” (Error 55) and that “every man is free to embrace and profess that religion which, guided by the light of reason, he shall consider true” (Error 15). The article’s emphasis on “dialogue” and “respect” while omitting any reference to converting Indigenous peoples to Catholicism reveals a modernist denial of extra Ecclesiam nulla salus.
“This jubilee, like previous jubilees, wants to emphasize the importance of healing relationships,” Smith told America magazine.
This statement epitomizes the anthropocentric inversion of the Jubilee’s purpose. Traditional jubilees, such as those proclaimed by Pius XI and Pius XII, emphasized penance for sin and the reign of Christ the King, not sociological “healing.” The 1925 Jubilee commemorated in Quas primas aimed to combat secularism by restoring public recognition of Christ’s authority—precisely the opposite of this ceremony’s relativism.
Ecclesiastical Sabotage Through Invalid Leadership
The involvement of antipope Leo XIV and “bishops” like Goudreault and Smith is canonically null. St. Robert Bellarmine’s De Romano Pontifice states manifest heretics automatically lose office (II.30), a principle codified in Canon 188.4 of the 1917 Code. By promoting religious indifferentism, these figures have publicly defected from the Faith. Paul IV’s Cum ex Apostolatus Officio declares such persons’ acts “null, void, and of no effect,” rendering the artifact transfer an illicit act of apostates.
Historical Revisionism and Masonic “Reconciliation” Tactics
The 1925 Missionary Exhibition’s true purpose is distorted. Pius XI intended it to showcase the Church’s global evangelization efforts, writing in Quas primas that missions aimed to spread Christ’s reign “to all lands and even to the most distant islands” (§2). The article recasts missionaries as colonial oppressors rather than bearers of salvation—a narrative aligning with Freemasonry’s dialectical manipulation of history. The “Jubilee of Hope” mirrors the “False Fatima” operation’s ecumenical subversion, using emotional appeals (“our relatives are finally home”) to replace the unica spes of mankind: the Catholic Church.
Omission of Superfinality: The Silent Apostasy
Nowhere does the article mention the state of grace, conversion, or the Four Last Things. This silence is the heresy of modernism condemned in Pius X’s Lamentabili, which rejects revelation as “merely man’s self-awareness of his relationship to God” (Proposition 20). The artifact return operates within a purely naturalistic framework, reducing the Church to a NGO promoting “cultural revitalization” (as Inuvialuit leader Smith phrased it) rather than the ark of salvation.
Conclusion: The Anti-Church’s Descent into Paganism
This ceremony exemplifies the conciliar sect’s complete rupture with Catholic Tradition. By treating pagan objects as “sacred” and Indigenous beliefs as equal to Revelation, antipope Leo XIV fulfills the Masonic goal condemned in the Syllabus: equating Catholicism with “other false religions” (Error 21). True reconciliation requires Indigenous peoples’ baptism into the One True Faith—not the sacrilegious veneration of created things. As Pius XI warned, societies rejecting Christ’s kingship will be consumed by “the flames of mutual hatred” (Quas primas, §24). Let this travesty awaken Catholics to the apostasy in Rome.
Source:
Indigenous artifacts from Vatican welcomed in Montreal ceremony (ewtnnews.com)
Date: 08.12.2025