USCCB’s ‘Antisemitism’ Campaign: Modernist Distortion of Catholic Teaching
The U.S. Conference of Catholic Bishops (USCCB) released a video on March 18, 2026, in which Mr. Alexander Sample, a functionary occupying the see of Portland, urged Catholics to “speak out clearly” against antisemitism. Sample cited the Council of Trent’s Catechism and Vatican II’s Nostra Aetate to repudiate the “myth of deicide,” claiming the Jewish people are not guilty for Christ’s death. He framed antisemitism as a “conspiracy” and “lie” that must be rejected, aligning with the USCCB’s post-conciliar emphasis on interreligious dialogue and the rejection of Catholic exclusivism. The statement was praised by a representative of Orthodox Judaism, highlighting its ecumenical orientation. This campaign represents not a defense of Catholic truth but a capitulation to modernist indifferentism, stripping the Church of her supernatural mission and reducing her social teaching to a naturalistic human rights agenda.
The False Authority of Vatican II and the Rejection of Catholic Exclusivism
Sample’s argument rests on the heretical document Nostra Aetate (1965), which repudiated the Catholic doctrine that the Jewish people bear collective guilt for the death of Christ. This document is part of the conciliar revolution, whose errors were condemned by St. Pius X in Lamentabili sane exitu and by Pope Pius IX in the Syllabus of Errors. The Council of Trent’s Catechism, properly understood, does not teach the “deicide myth” as a charge against the Jewish people as a whole, but it affirms the historical reality that the Passion was brought about by the sin of humanity, including those who demanded Christ’s crucifixion. Sample’s selective citation distorts the Council’s teaching to align with Vatican II’s indifferentist agenda.
The Syllabus of Errors explicitly condemns the notion that “the Church has not the power of defining dogmatically that the religion of the Catholic Church is the only true religion” (Error 21). It also condemns the idea that “it is no longer expedient that the Catholic religion should be held as the only religion of the State, to the exclusion of all other forms of worship” (Error 77). By framing antisemitism as a primary evil while omitting the necessity of Jewish conversion, Sample implicitly accepts the Vatican II error that all religions possess a positive salvific value, a direct contradiction of Extra Ecclesiam Nulla Salus. His call to “reject conspiracies and lies” targets traditional Catholic teaching on the deicide question, while the true “conspiracy” is the conciliar sect’s systematic dismantling of Catholic exclusivity.
Omission of Supernatural Truths: The Deicide and the Duty of Conversion
Sample’s speech is gravely deficient in its silence on the supernatural realities of sin, judgment, and conversion. He decries “hatred” and “violence” but never calls for the conversion of the Jewish people to the Catholic Church, which is the only means of salvation. This omission is not accidental but symptomatic of the post-conciliar Church’s abandonment of its missionary mandate. Pope Pius XI’s encyclical Quas Primas (1925) establishes that Christ’s reign encompasses all nations and that rulers must publicly obey Him: “His reign, namely, extends not only to Catholic nations… but His reign encompasses also all non-Christians, so that most truly the entire human race is subject to the authority of Jesus Christ.” The encyclical further states that the feast of Christ the King was instituted to combat secularism, which “denied Christ the Lord’s reign over all nations.” Sample’s focus on “religious freedom” and “dialogue” directly opposes this teaching, reducing the Church’s role to a naturalistic promoter of social harmony rather than the sole dispenser of salvation.
The Council of Trent’s Catechism, which Sample invokes, actually teaches that the Jews “were more guilty than other men” in the crucifixion because they had the law and the prophets and yet did not recognize Christ (Part I, Article IV, Question 9). It does not teach collective guilt in a racist sense, but it does affirm the historical responsibility of the Jewish authorities. Sample’s blanket rejection of the “deicide myth” without nuance aligns with Vatican II’s erasure of Catholic distinctiveness. The true Catholic position, held from the Apostles through Pope Pius XII, is that the Passion was a sin of humanity, but that the Jewish people as a whole bear a special guilt for their rejection of the Messiah, which persists until they convert. This truth is suppressed in Sample’s speech, revealing the apostate nature of the conciliar sect.
Naturalistic Reduction of Social Order and the Rejection of Christ the King
Sample’s appeal to “religious freedom” and the defense of “the Jewish community” as a “religious group” reflects the modernist error condemned in the Syllabus: “Every man is free to embrace and profess that religion which, guided by the light of reason, he shall consider true” (Error 15). This indifferentism is the foundation of the post-conciliar Church’s secular activism. Pope Pius XI in Quas Primas condemned the separation of Church and state, declaring that when “God and Jesus Christ… were removed from laws and states… the entire human society had to be shaken.” He commanded that “the state must leave the same freedom to the members of Orders and Congregations” but also that “rulers and governments have the duty to publicly honor Christ and obey Him.” Sample’s speech makes no mention of Christ’s kingship over society, the duty of states to recognize the Catholic Church as the sole true religion, or the obligation to build a social order based on Catholic principles. Instead, he reduces the Church’s voice to a generic defender of “religious freedom,” a concept anathematized by Pius IX.
The Syllabus further condemns the error that “the civil power may interfere in matters relating to religion, morality and spiritual government” (Error 44) and that “the best theory of civil society requires that popular schools… should be freed from all ecclesiastical authority” (Error 47). The conciliar sect, however, has embraced these errors, promoting secular states that treat all religions equally. Sample’s focus on “antisemitism” as a social evil, without grounding it in the social reign of Christ, is a perfect example of this naturalistic shift. The Church’s true mission is not to combat “hate” in a generic sense but to establish the kingdom of Christ, where all errors, including Jewish unbelief, are corrected by the light of Catholic truth.
The Invalid Hierarchy and Its Apostasy
Sample speaks as a “bishop” of the USCCB, an organization that operates in full communion with the antipopes since John XXIII. From the perspective of integral Catholic faith, the current hierarchy is entirely invalid due to the heresy and apostasy of the post-conciliar “popes.” The defense of sedevacantism, based on St. Robert Bellarmine, holds that a manifest heretic loses his office ipso facto. Bellarmine states: “A manifest heretic… is not a Christian… therefore, a manifest heretic cannot be Pope.” The conciliar “popes” have embraced the errors of Vatican II, which are a “synthesis of all heresies” (Pius X). Therefore, the entire post-1958 hierarchy, including Sample, holds no legitimate authority. Their pronouncements on social matters are void, as they come from a sect that has definitively rejected Catholic doctrine.
Sample’s call to “speak out” against antisemitism is thus not a legitimate pastoral directive but a propaganda tool of the conciliar abomination of desolation. The true Catholic response to Jewish unbelief is not “interreligious dialogue” but the preaching of the Gospel and the denunciation of Jewish errors, as did St. Peter and St. Paul. The USCCB’s campaign, timed before Easter, perverts the liturgical season, which should focus on the Passion and Resurrection, into a platform for modernist social engineering. This is a direct fulfillment of the prophecy of the “abomination of desolation” standing in the holy place (Matt. 24:15).
Contrast with Pre-1958 Catholic Teaching: Christ the King and the Jewish Question
Pius XI’s Quas Primas provides the true framework: Christ’s kingdom is universal, and all states and peoples must publicly acknowledge His authority. The encyclical condemns secularism, which “denied Christ the Lord’s reign,” and calls for the feast of Christ the King to counteract this evil. It states: “The state is happy not by one means, and man by another; for the state is nothing else than a harmonious association of men.” The state’s happiness depends on its recognition of Christ’s law. Sample’s speech makes no mention of this, instead promoting a secular “religious freedom” that places Catholicism on equal footing with Judaism.
The Syllabus of Errors (1864) condemns the idea that “the Church ought to be separated from the State, and the State from the Church” (Error 55) and that “Protestantism is nothing more than another form of the same true Christian religion” (Error 18). The conciliar sect, however, has embraced both errors. Sample’s ecumenical language, praising Jewish leaders and rejecting “conspiracies” against them, is a direct implementation of Vatican II’s indifferentism. The true Catholic stance, as expressed by Pope Pius IX, is that the Church must be free from state interference and that Protestantism (and Judaism) are false religions. There is no room for “dialogue” that treats them as equals.
Regarding the deicide question, the Council of Trent’s Catechism, in its historical context, taught that the Jews “were more guilty” but did not promote racial hatred. The modern “antisemitism” condemned by Sample is often a naturalistic racism that the Church has always opposed. However, the conciliar sect conflates legitimate defense of Jewish persons with the rejection of Catholic doctrine on Jewish unbelief. This conflation is a modernist trick: by opposing racist violence, they also suppress the Church’s teaching on the need for Jewish conversion. The true Catholic position, as held by the Fathers and medieval theologians, is that the Jewish people are collectively responsible for the death of Christ until they accept Him, but this does not justify personal violence against Jews. Sample’s speech erases this nuance, reducing the issue to a secular human rights concern.
Conclusion: A Call to Reject the Conciliar Sect and Return to Tradition
Archbishop Sample’s video is a clear manifestation of the apostasy of the post-conciliar hierarchy. It substitutes the supernatural reign of Christ the King with a naturalistic agenda of “interreligious harmony,” rooted in Vatican II’s heretical Nostra Aetate. It omits the essential Catholic doctrines of exclusive salvation, the duty of all nations to recognize the Catholic Church, and the necessity of Jewish conversion. It appeals to “religious freedom,” a concept condemned by Pius IX, and ignores the Syllabus’s teaching that “the Church has not the power of defining dogmatically that the religion of the Catholic Church is the only true religion” is an error.
The faithful must reject this modernist propaganda in its entirety. The true Catholic response to the Jewish question is found in the unchanging doctrine of the Church: Christ is King of all nations, and all peoples, including the Jewish people, must convert and enter the Catholic Church for salvation. The conciliar sect, by promoting indifferentism, has placed itself outside the Catholic Church. Catholics must have no part in its initiatives, but instead adhere to the integral faith taught by the Church before the death of Pope Pius XII in 1958. The only remedy for the evils of our time is the restoration of Christ’s reign in society, as taught in Quas Primas, and the repudiation of all modernist errors, as condemned in the Syllabus and by St. Pius X.
Source:
Archbishop Sample Urges Catholics to ‘Reject Conspiracies and Lies’ That Lead to Antisemitism (ncregister.com)
Date: 19.03.2026