National Catholic Register reports on the brutal assault and robbery of Father Subash Pulok Gomes, an Oblate missionary at De Mazenod Catholic Church in Dhaka, Bangladesh. The attack, carried out by three Muslim men in the early hours of April 28, 2026, involved beating, torture, and theft of cash and documents. This incident is part of a broader pattern of violence against Bangladesh’s Christian minority, including bomb attacks on churches and Catholic institutions in late 2025. Despite the severity of these attacks, Father Gomes and Church authorities declined to pursue a formal criminal case, citing “religious and spiritual reasons,” instead filing only a general diary for future reference. This conciliar paralysis in the face of persecution reveals the utter bankruptcy of post-1958 Catholicism, which has abandoned the Church’s divine mandate to confront evil and defend the faith.
The Reality of Persecution and the Illusion of “Dialogue”
The facts presented in the article are grim and unambiguous: a Catholic priest was savagely beaten, tortured, and robbed in his own church by Muslim assailants. The attackers, who reportedly targeted the priest because they believed he had extra money from Easter celebrations, showed no mercy. Father Gomes recounted: “They beat me and tortured me and tied me up and then fought with me, and my nose and face were injured.” When he cried out, they covered his face with a cloth and continued the beating. This is not an isolated incident but part of a systematic pattern of violence against Christians in Bangladesh, including bomb attacks on St. Mary’s Cathedral, St. Joseph’s Higher Secondary School, and Holy Rosary Catholic Church in late 2025. In 2001, ten Catholics were killed in a bomb blast during Sunday Mass in Gopalganj.
Yet, what is most damning is not the violence itself but the response of the conciliar “Church” authorities. Father Gomes, in consultation with his superiors, explicitly declined to file a formal criminal case, stating: “For religious and spiritual reasons, I and the Church authorities will not file any case regarding the incident.” This is not Christian fortitude; it is capitulation. It is the practical fruit of the conciliar revolution’s obsession with “dialogue,” “tolerance,” and “ecumenism,” which has effectively paralyzed the Church’s ability to defend her children and demand justice from civil authorities.
The Theological Cowardice of Post-Conciliarism
The decision not to pursue legal action is a direct consequence of the theological and pastoral revolution inaugurated by the Second Vatican Council and its aftermath. The conciliar sect, under the influence of Masonic and modernist principles, has systematically dismantled the Church’s understanding of her own rights and duties in the face of persecution. The pre-conciliar Church, guided by the immutable teaching of the Magisterium, understood that the Church has a divine right to freedom and that civil authorities have a duty to protect religious minorities and punish those who commit violence against them.
Pope Pius XI, in the encyclical Quas Primas (1925), declared that the feast of Christ the King was instituted precisely to combat the “secularism of our times, so-called laicism, its errors and wicked endeavors.” He warned that when Christ is removed from laws and states, “the foundations of that authority are destroyed.” The Pope explicitly stated that rulers and governments have a duty to publicly honor Christ and obey Him, and that they will be held accountable at the final judgment for failing to do so. The conciliar “Church,” by contrast, has embraced the very secularism and religious indifferentism that Pius XI condemned, treating all religions as equally valid paths to salvation and refusing to demand that civil authorities uphold the rights of the true Faith.
The article notes that Christians account for less than 0.5% of Bangladesh’s population, and religious minorities together make up around 8% of the more than 180 million people in this Muslim-majority nation. In such a context, the conciliar “Church’s” refusal to demand justice is not merely a pastoral failure; it is a betrayal of the faithful. The Church has a divine mandate to protect her children and to insist that civil authorities fulfill their duty to maintain order and protect the innocent. By refusing to file a formal case, Father Gomes and his superiors have effectively signaled to the persecutors that Christians are easy targets who will not resist or seek justice.
The Silence of the Hierarchy and the Absence of Supernatural Fortitude
What is conspicuously absent from the article is any mention of the supernatural means of defense available to the Church: prayer, penance, exorcism, and the intercession of the Blessed Virgin Mary and the saints. The conciliar “Church” has largely abandoned these supernatural weapons, replacing them with bureaucratic procedures and interfaith “dialogue.” The decision to file only a general diary, rather than demanding a full investigation and prosecution, reveals a naturalistic and worldly mentality that is incapable of confronting spiritual evil.
The pre-conciliar Church understood that persecution is a consequence of sin and the devil’s hatred of the true Faith. The saints and martyrs of the Church faced persecution with supernatural fortitude, trusting in God’s providence and the intercession of the Blessed Virgin Mary. They did not seek “dialogue” with their persecutors; they confessed the faith even unto death. Saint Thomas More, Saint John Fisher, and countless other martyrs understood that the Church’s mission is not to accommodate the world but to convert it. The conciliar “Church,” by contrast, has adopted a policy of appeasement and accommodation that emboldens persecutors and demoralizes the faithful.
The Pattern of Violence and the Failure of Conciliar “Ecumenism”
The article documents a clear pattern of escalating violence against Christians in Bangladesh: the 2001 bombing in Gopalganj that killed ten Catholics, the 2022 attacks on De Mazenod Church and a church in Joypurhat, and the 2025 bomb attacks on St. Mary’s Cathedral, St. Joseph’s Higher Secondary School, and Holy Rosary Catholic Church. Each of these incidents has been met with the same conciliar response: expressions of concern, calls for “dialogue,” and a refusal to demand justice. This pattern is not unique to Bangladesh; it is replicated throughout the world wherever Christians are persecuted by Islamic, Hindu, or communist regimes.
The conciliar “Church’s” policy of “ecumenism” and “interreligious dialogue” has been a catastrophic failure. Far from reducing violence, it has emboldened persecutors by signaling that the Church will not defend herself or her children. The “Church” of John XXIII, Paul VI, John Paul II, Benedict XVI, Francis, and now Leo XIV has consistently refused to confront the reality of Islamic violence, preferring instead to speak of “shared values” and “mutual understanding.” This is not the language of the Gospel; it is the language of the Antichrist, who seeks to destroy the Church through deception and accommodation.
The Duty of the Faithful and the Call to Resistance
The faithful must recognize that the conciliar “Church” has abdicated its responsibility to defend them. The decision by Father Gomes and his superiors not to pursue legal action is a scandal and a betrayal of the trust placed in them by the faithful. The laity must not be deceived by the conciliar “Church’s” rhetoric of “peace” and “dialogue”; true peace is only possible in the kingdom of Christ, as Pius XI taught in Quas Primas. The faithful must resist the conciliar apostasy and seek out priests and bishops who remain faithful to the unchanging teaching of the Church, who will not compromise with the world or accommodate the enemies of the faith.
The persecution of Christians in Bangladesh is a wake-up call. It reveals the utter bankruptcy of the conciliar revolution and the necessity of returning to the unchanging Tradition of the Church. The faithful must pray for the conversion of the persecutors, but they must also demand justice from civil authorities and resist the conciliar “Church’s” policy of appeasement. The Church is not a human institution that can be reformed according to the spirit of the age; she is the Mystical Body of Christ, founded by God to teach, govern, and sanctify all nations. The conciliar “Church” has betrayed this mission, and the faithful must not follow her into apostasy.
Conclusion: The Triumph of Christ the King
The persecution of Christians in Bangladesh is a symptom of the broader crisis of the conciliar “Church.” The refusal to demand justice, the abandonment of supernatural weapons, and the policy of appeasement are all fruits of the modernist apostasy that has infected the structures occupying the Vatican. The faithful must not be deceived; they must cling to the unchanging teaching of the Church and resist the conciliar revolution with all their strength.
As Pope Pius XI taught, the feast of Christ the King is a reminder that all authority comes from God and that rulers who fail to honor Christ will be held accountable at the final judgment. The persecution of Christians in Bangladesh is a consequence of the conciliar “Church’s” refusal to proclaim Christ’s kingship over all nations. The faithful must proclaim this kingship boldly, even in the face of persecution, trusting in the promise of Our Lord: “In the world you shall have tribulation: but be of good cheer, I have overcome the world” (John 16:33). The triumph of Christ the King is certain, but the faithful must not be found wanting when the hour of trial comes.
Source:
Priest Beaten, Robbed at Church Amid Wave of Attacks On Catholics in Bangladesh (ncregister.com)
Date: 01.05.2026