EWTN News reports that the usurper Leo XIV spoke by phone with Tawadros II, the Coptic patriarch of Alexandria, on May 15, marking the so-called “13th Day of Friendship between Copts and Catholics.” The Vatican described the conversation as “cordial and fraternal,” with both expressing a desire to “overcome any potential obstacles to the dialogue of faith and charity.” Leo XIV further wrote that “Christians must, more than ever, strive for full unity so that we may bear witness together to the Prince of Peace,” and expressed hope that ecumenical efforts would lead to “visible unity” rooted in “one baptism.” This exchange is not a gesture of goodwill but a public act of apostasy, revealing the conciliar sect’s systematic betrayal of Catholic doctrine on the exclusive salvific mission of the Church and the absolute impossibility of unity with those who reject the Roman Pontiff and the fullness of revealed truth.
The Heresy of “Dialogue” with Schismatics and Heretics
The very premise of this “friendship” is built upon a foundation of doctrinal treason. The Coptic Orthodox Church is not merely a separated brethren community in the sentimental language of the post-conciliar sect; it is a body that has been in formal schism and heresy since the Council of Chalcedon in 451 AD, rejecting the dogmatic definition of the two natures of Christ in one divine Person. The Copts are Monophysites, holding that Christ has only one nature, a heresy condemned by the Church for over 1,500 years. For Leo XIV to speak of “overcoming obstacles to the dialogue of faith and charity” with such a group is to declare, in effect, that the dogmas defined by Chalcedon are negotiable, that the blood of martyrs who died defending the true faith was spilled for mere theological opinions, and that the Church’s solemn definitions are obstacles to be removed rather than truths to be believed with divine and Catholic faith.
This is the direct fruit of the modernist virus injected into the Church by the Second Vatican Council, particularly through Unitatis Redintegratio and Nostra Aetate, documents that dismantled the Church’s self-understanding as the one true Ark of Salvation and replaced it with a relativistic framework where all “Christians” are merely separated fragments of a yet-to-be-realized unity. The Council of Trent, by contrast, taught with absolute clarity that those who are outside the Catholic Church, whether by heresy, schism, or apostasy, cannot be partakers of eternal salvation unless they are “united to the Catholic Church before the end of their lives” (Session VI, Chapter IV). The Council of Florence went even further, decreeing in Cantate Domino (1441): “The Holy Roman Church firmly believes, professes, and preaches that none of those existing outside the Catholic Church, not only pagans, but also Jews and heretics and schismatics, can have a share in life eternal; but that they will go into the ‘eternal fire which was prepared for the devil and his angels’ (Matthew 25:41), unless before the end of their life they are joined with it.” Leo XIV’s “friendship” with Tawadros II is a direct repudiation of this infallible teaching, a public act of formal heresy that would have resulted in automatic excommunication and deposition from office in any era before the conciliar revolution.
The “One Baptism” Deception
Leo XIV’s appeal to “one baptism” as the basis for visible unity is a masterclass in modernist equivocation. He writes: “a unity rooted in the one baptism that we profess in the Nicene Creed.” This is a deliberate distortion of Catholic sacramental theology. While it is true that baptism, when validly conferred, imprints an indelible character on the soul and makes one a member of the Body of Christ, the Church has always taught that baptism alone does not constitute unity. The Church is not a loose federation of baptized individuals; it is a visible, hierarchical society with one faith, one sacrifice, one hierarchy, and one head. The Council of Trent taught that the unity of the Church is constituted by the profession of one faith, the common use of the same sacraments, and the submission to the legitimate pastors, especially the Roman Pontiff (Session VII, Canon 2). The Copts, by rejecting Chalcedon, by maintaining a separate hierarchy in opposition to Rome, and by professing a heretical Christology, are not united to the Church by their baptism alone. They are, in the language of the Church Fathers, “cut off from the body of the Church” (St. Jerome, Commentary on Titus).
The modernist error lies in reducing the Church to a spiritual reality invisible to the senses, where “unity” is a matter of shared sentiment rather than shared faith and shared submission to the Vicar of Christ. This is the heresy of the “invisible Church” condemned by Pope Pius IX in the Syllabus of Errors (Proposition 19), which denied that the Church is a “true and perfect society, entirely free” and endowed with “proper and perpetual rights of her own.” Leo XIV’s language is not Catholic; it is the language of the World Council of Churches, of the pan-Protestant ecumenical movement, of the very forces that St. Pius X identified as the “synthesis of all heresies” in Pascendi Dominici Gregis (1907).
The “Prince of Peace” Rhetoric and the Abandonment of the Social Kingship of Christ
Leo XIV’s invocation of Christ as the “Prince of Peace” in the context of Middle East diplomacy is a grotesque parody of the Church’s true teaching on peace. Pope Pius XI, in the encyclical Quas Primas (1925), established the Feast of Christ the King precisely to combat the secularism and false peace of the modern world. He wrote: “The Kingdom of our Redeemer encompasses all men… His reign, namely, extends not only to Catholic nations or to those who, by receiving baptism according to law, belong to the Church, even though their erroneous opinions have led them astray or discord has separated them from love, but His reign encompasses also all non-Christians, so that most truly the entire human race is subject to the authority of Jesus Christ.” Peace, in Catholic doctrine, is not the absence of conflict achieved through diplomatic compromise with heretics and schismatics; it is the “tranquility of order” (St. Augustine, De Civitate Dei, XIX.13), which can only exist when individuals, families, and states submit to the laws of Christ the King and His Church.
By reducing the Church’s mission to “peace efforts in the Middle East” and “bearing witness together to the Prince of Peace,” Leo XIV reveals the naturalistic, humanitarian core of the conciliar revolution. The Church is no longer the supernatural society instituted by God for the salvation of souls; she is a NGO, a partner in interfaith dialogue, a facilitator of geopolitical stability. This is the “cult of man” condemned by the pre-conciliar Magisterium, the reduction of the Gospel to a message of social harmony, the substitution of the supernatural order for the natural. The true peace of Christ can only be achieved through the conversion of all nations to the Catholic faith, through the submission of all rulers to the authority of the Roman Pontiff, and through the restoration of the social kingship of Christ over every aspect of human life. Leo XIV’s “peace” is the peace of the world, which is enmity with God (James 4:4).
The “Countless Martyrs” Blasphemy
Perhaps the most offensive passage in Leo XIV’s letter is his reference to “the countless martyrs who have suffered for the name of Christ.” This is a blasphemous appropriation of the witness of true Catholic martyrs, who shed their blood precisely because they refused to compromise with heresy, who died rather than submit to false prophets and false christs. The martyrs of the early Church died at the hands of pagans because they refused to worship false gods. The martyrs of the Reformation era died at the hands of Protestants because they refused to deny the Real Presence, the Papal primacy, or the sacrificial nature of the Mass. The martyrs of the 20th century died at the hands of communists because they refused to deny Christ and His Church.
To invoke these martyrs in the context of “friendship” with the Coptic heretics is to spit upon their graves. It is to declare that their witness was not for the exclusive truth of the Catholic faith but for a vague “Christianity” that can accommodate Monophysitism, Protestantism, and every other heresy. It is to reduce martyrdom to a sentimental symbol of “suffering for Christ” rather than the supreme act of witness to the truth. The Coptic Church has its own martyrs, but they are martyrs of a heresy, not of the true faith. To equate their witness with that of Catholic martyrs is to commit the sin against the Holy Spirit, the sin of calling good evil and evil good (Isaiah 5:20).
The “1700th Anniversary of Nicaea” and the Modernist Hijacking of Tradition
Leo XIV’s reference to the 1700th anniversary of the First Council of Nicaea is a textbook example of the modernist hermeneutic of continuity, the false teaching that the Second Vatican Council represents a legitimate development of the Church’s tradition rather than a rupture with it. The Council of Nicaea (325 AD) defined the consubstantiality of the Son with the Father, producing the Nicene Creed that is the foundation of Catholic faith. It was a council of the one, holy, Catholic, and apostolic Church, convened by the authority of the Roman Emperor but guided by the Holy Spirit through the bishops in communion with the Pope.
The modernist appropriation of Nicaea is an attempt to legitimize the conciliar revolution by wrapping it in the authority of the early Church. But the Council of Nicaea was a council of dogmatic definition, not of dialogue. It did not seek “unity” with the Arians; it condemned them. It did not speak of “overcoming obstacles to dialogue”; it proclaimed the truth and anathematized those who denied it. The Nicene Creed is not a basis for ecumenical “reflections”; it is a rule of faith, a standard of orthodoxy, a sword that divides truth from error. Leo XIV’s use of Nicaea as a springboard for ecumenical aspirations is a betrayal of the very council he claims to honor.
The “Friendship” with Tawadros II: A Case Study in Apostasy
The “friendship” between the conciliar sect and the Coptic Church began, as Leo XIV notes, over 50 years ago with the meeting of Paul VI and Shenouda III. This is a precise historical marker: the beginning of the post-conciliar apostasy. Paul VI, the first of the usurpers, was the one who embraced the Protestant observers at Vatican II, who promulgated the heretical Declaration on Religious Freedom, who introduced the New Mass that is a Protestantized parody of the true Sacrifice. His meeting with Shenouda III was not an act of Catholic charity; it was an act of formal recognition of a heretical body as a legitimate partner in dialogue, a repudiation of the Church’s constant teaching that there is no salvation outside the Church and that unity can only be achieved through the return of heretics and schismatics to the fold.
Leo XIV’s continuation of this “friendship” is not a sign of continuity with tradition; it is a sign of continuity with apostasy. The “13th Day of Friendship” is not a celebration of Catholic faith; it is a celebration of the conciliar revolution’s betrayal of that faith. It is a day that should be mourned, not celebrated, a day that marks another step in the transformation of the Church from the Ark of Salvation into a humanitarian organization, from the Bride of Christ into the harlot of Babylon.
The Silence on Conversion
What is most striking about Leo XIV’s letter and the EWTN News report is the complete absence of any call for the conversion of the Copts to the Catholic faith. There is no mention of the need for them to accept the Council of Chalcedon, to submit to the authority of the Roman Pontiff, to profess the fullness of the Catholic faith. The entire framework is one of “dialogue,” “friendship,” and “collaboration,” as if the Copts were already in the truth and merely needed to be brought into a fuller expression of an already-existing unity.
This is the gravest omission, the most damning silence. The Church has always taught that the primary duty of the Pope and of all Catholics is to preach the Gospel to all nations, to call all men to conversion, to seek the return of heretics and schismatics to the one true fold. The Great Commission (Matthew 28:19-20) is not a suggestion; it is a command. The Church does not “dialogue” with error; she condemns it. She does not “collaborate” with heresy; she anathematizes it. She does not seek “unity” with those who reject her doctrines; she prays for their conversion and works for their return.
Leo XIV’s silence on conversion is not an oversight; it is a deliberate choice, a reflection of the conciliar sect’s fundamental apostasy. The Church of the New Advent has abandoned the mission of conversion in favor of the mission of dialogue, the mission of salvation in favor of the mission of social harmony, the mission of truth in favor of the mission of “friendship.” This is not Catholicism; it is the religion of the Antichrist, the “abomination of desolation standing in the holy place” (Matthew 24:15).
Conclusion: The Duty of the Faithful
The “friendship” between Leo XIV and Tawadros II is not a cause for hope; it is a cause for alarm. It is a public demonstration that the conciliar sect has completely abandoned the Catholic faith, that it has embraced the heresy of ecumenism, that it has betrayed the witness of the martyrs, and that it has reduced the Church to a mere partner in the world’s diplomatic games. The faithful who profess the integral Catholic faith must reject this apostasy with all their strength, must refuse to participate in the conciliar sect’s false ecumenism, must pray for the conversion of the Copts and all heretics and schismatics, and must work for the restoration of the true Church, the true Mass, and the true Papacy.
The Church will endure, as Christ promised, but she will endure not in the structures of the conciliar sect, not in the “Vatican” occupied by usurpers and heretics, but in the faithful who remain true to the unchanging deposit of faith, who profess the true Mass, who submit to the true doctrine, and who await the day when Christ will purify His Church and restore her to her former glory. Veni, Domine Iesu! (Come, Lord Jesus!)
Source:
Pope Leo to Coptic patriarch: Christians must work together in the Middle East (ewtnnews.com)
Date: 15.05.2026