The Conciliar Sect’s Lenten Message: A Heresy of Omission and Naturalism
The article from the VaticanNews portal, dated February 18, 2026, reports that Jesuit leaders in Asia, during their annual assembly in Vung Tau, Vietnam, have issued a reflection for Lent. Fr. Girish Santiago, SJ, Regional Superior of the Jesuits in Myanmar, calls for prayer, fasting, and acts of charitable solidarity specifically with the people of Myanmar, five years after the military coup. The message frames the country’s suffering as a “spiritual wound” and a “cross borne with hope,” linking Lenten conversion to “justice and compassion” and concrete aid for refugees. The Jesuit Conference of Asia Pacific reaffirms its commitment to stand in solidarity with Myanmar’s people as they seek “peace, reconciliation, and restoration of dignity.” The article concludes by urging the faithful to remember Myanmar “not only in prayer but through concrete gestures of compassion and solidarity.”
This entire initiative, emanating from the highest levels of the post-conciliar “Jesuit” order and disseminated through the official channels of the conciliar sect, represents a profound and damning departure from Catholic tradition. It is not a call to penance for sin, but a naturalistic humanitarian campaign; not an invitation to convert hearts to Christ the King, but a political statement cloaked in religious language. The article’s thesis is that the Lenten season, the Church’s primary penitential period, has been successfully repurposed by the Modernists into a vehicle for secular social activism, thereby completing the revolution they have waged since the mid-20th century.
The Supernatural Goal of Lent Erased
The most glaring and damning omission in the entire article is the complete absence of the supernatural purpose of Lent. Nowhere is there mention of making satisfaction for sin, of repairing the offenses against God, of fighting the concupiscence of the flesh, or of winning indulgences for the souls in Purgatory. The traditional, immutable ends of Lent—prayer, fasting, and almsgiving—are intrinsically ordered to the salvation of souls: to detach from creatures, to unite with God, and to merit heaven. Pope Pius XI, in his encyclical Quas Primas on the feast of Christ the King, explicitly links the liturgical cycle to the reign of Christ over all aspects of life, including the individual’s interior life: “Let Christ reign in the mind of man… let Him reign in the will… let Him reign in the heart… let Him reign in the body and its members.” The Lenten season is a profound participation in the Cross, a “dying with Christ” (Romans 8:17) to rise with Him at Easter.
The Jesuit article reduces this entire spiritual combat to “concrete acts of compassion and solidarity.” The “conversion of heart” mentioned is not a turning from mortal sin to a state of grace, but a vague “renewed commitment to justice and compassion.” This is the language of the world, not of the Church. It is the exact error condemned by St. Pius X in his constitution Lamentabili sane exitu, which denounces the proposition that “dogmas should be understood according to their practical function, i.e., as binding in action, rather than as principles of belief” (Proposition 26). Here, doctrine is not even mentioned; it is replaced entirely by “action.” The article’s silence on the Sacraments of Confession and Holy Eucharist—the very source and summit of Lenten grace—is a de facto denial of their necessity. This is the “spiritual wound” of Modernism: it bleeds the supernatural out of the Church, leaving a philanthropic NGO with religious vestments.
“Solidarity” as a Code Word for Religious Indifference
The repeated invocation of “solidarity” with the suffering people of Myanmar is not a neutral term of compassion. Within the lexicon of the conciliar sect, it is a loaded concept that flows directly from the errors of religious liberty and the dignity of the human person as defined in Dignitatis Humanae and the “pastoral” constitutions of Vatican II. It implies a common human ground that supersedes the absolute, non-negotiable divide between the Catholic Church and all other religions or ideologies. The article speaks of “restoration of dignity” without once specifying that true human dignity can only be restored through submission to the reign of Christ the King and membership in His one, true Church.
This is a direct echo of the errors condemned by Pope Pius IX in the Syllabus of Errors. Error #16 states: “Man may, in the observance of any religion whatever, find the way of eternal salvation, and arrive at eternal salvation.” Error #17: “Good hope at least is to be entertained of the eternal salvation of all those who are not at all in the true Church of Christ.” By focusing on shared human suffering and “human dignity” without the imperative of Catholic conversion, the Jesuit message implicitly endorses this indifferentism. It suggests that what matters is alleviating temporal suffering, not ensuring eternal salvation. This is a fatal confusion of the natural and supernatural orders, a hallmark of the post-conciliar apostasy. The true Catholic solidarity, as taught by the Fathers and Doctors, is first and foremost a solidarity in grace and in the Mystical Body of Christ. Fr. Girish’s call is a solidarity of the world, which “knows not the Father nor the Son” (1 John 2:22).
The Jesuit Order: From Soldiers of Christ to Apostles of the Revolution
The source of this error is not incidental; it is systemic. The Society of Jesus, after its disastrous “renewal” following Vatican II, became a primary engine of Modernism. St. Pius X, in Pascendi Dominici gregis (which Lamentabili reinforces), identified the Modernist as one who “rejects the external authority of the Church” and “substitutes for the divine revelation the internal illumination of the individual.” The Jesuit reflection, with its focus on “moral resistance” and “conscience” over defined doctrine and hierarchical authority, is pure Modernism. Proposition #6 of Lamentabili condemns the idea that “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 is the democracy of error applied to doctrine. The Jesuit article presents the “reflection” of one superior as a quasi-authoritative voice for the whole Asian Church, a clear violation of hierarchical magisterial authority.
Furthermore, the Jesuit Conference’s statement that mission “must move beyond individual ministries toward collective service across cultures and vocations” is averbose for the abandonment of the exclusive, salvific mission of the Catholic Church. It echoes the “ecumenism of life” and “dialogue of action” promoted by the conciliar sect, which Pius IX’s Syllabus condemned as placing the Church on a level with “false religions” (Error #18). The Jesuit order, once the “pontifical militia,” has become a fifth column within the Church, promoting precisely the naturalistic, relativistic humanism that the Syllabus and Lamentabili anathematized.
Contrast with the True Catholic Teaching on the Social Reign of Christ
Pius XI’s Quas Primas, promulgated in 1925, provides the starkest possible contrast to the Jesuit article. The Pope instituted the feast of Christ the King specifically as a remedy against the “secularism of our times, so-called laicism.” He writes: “When God and Jesus Christ… were removed from laws and states… the foundations of that authority were destroyed.” The Jesuit article makes no mention of Christ’s social reign, of the duty of rulers to recognize Christ as King, or of the subordination of all human law to divine law. Instead, it speaks vaguely of “peace” and “reconciliation” without anchoring them in the regnum Christi.
Pius XI is explicit: the Kingdom of Christ “encompasses all men” and “His reign extends not only to Catholic nations… but also to all non-Christians.” Therefore, “rulers of states” have the duty to “publicly honor Christ and obey Him.” The Jesuit call for “peace” in Myanmar is silent on whether this peace must be a peace ordered to Christ, or merely a cessation of hostilities that could be achieved by any political agreement, even one that persecutes the Catholic faith. This omission is a denial of the entire doctrine of the Social Kingship of Christ, which is a fundamental article of Catholic faith, defined by the Church and taught by all the Popes before the revolution. The article’s focus on “human dignity” and “justice” without reference to the Ten Commandments and the law of Christ is a capitulation to the naturalism condemned in the Syllabus (Errors #56-64).
The Symptom of a Deeper Apostasy: The Silence on Salvation
The article’s most grave symptom is its complete silence on the salvation of souls. It discusses “suffering,” “displacement,” “economic hardship,” and “social divisions.” It does not mention sin, mortal sin, the necessity of baptism, the danger of eternal damnation, the need for confession, or the unique mediating role of the Catholic Church. This is not an oversight; it is the logical outcome of the conciliar sect’s “anthropocentric” shift, where man, not God, becomes the center. This is the “cult of man” Pius XI warned against in Quadragesimo Anno and which Pius X condemned as the synthesis of all Modernism.
The true Catholic response to a situation like Myanmar’s would begin with prayer for the conversion of its people—both the persecuted and the persecutors—to the one true faith. It would call for the propagation of the Gospel, the establishment of Catholic schools and hospitals, and the defense of the Church’s rights against any government that persecutes the faith. It would frame Lent as a time to win graces for the conversion of that nation to Christ. Instead, we get a plea for “humanitarian” aid and “dialogue.” This is a false religion, a charity that is not rooted in the love of God, and therefore, according to St. Paul, it profits nothing (1 Corinthians 13:3).
Conclusion: A Heresy of Deed and Omission
The Jesuit Lenten message for Myanmar is a perfect microcosm of the post-conciliar apostasy. It takes the external forms of Catholic piety—Lent, prayer, fasting, charity—and empties them of their supernatural content, refilling them with the naturalistic, humanistic, and indifferentist content of the modern world. It is a heresy of omission (silence on sin, salvation, the Church, Christ’s Kingship) and a heresy of commission (promoting a “solidarity” that contradicts the exclusive salvific mission of the Church). It is the practical implementation of the errors Pius IX and Pius X condemned with such severity.
The fact that this message comes from the “Jesuit leaders” and is published by the “VaticanNews” of the “Pope” Leo XIV confirms the sedevacantist thesis: the See of Peter is vacant. A true Pope would never permit, let alone promote, such a naturalistic, soul-destroying perversion of the Lenten season. He would thunder from the Chair of Peter against this new paganism disguised as Christianity. The silence of the usurper in Rome and the active promotion of this error by his “Jesuit” collaborators are the definitive proof that the conciliar sect is an “abomination of desolation” standing in the holy place (Matthew 24:15). The faithful are bound in conscience to reject this false Lenten call and to observe the true, penitential, Christ-centered Lent of the Catholic Church, which endures only in those who hold the integral faith and are led by valid, non-Modernist pastors.
Source:
Lent begins with renewed call for prayer, solidarity with suffering Myanmar (vaticannews.va)
Date: 18.02.2026