The National Catholic Register reports that “Pope” Leo XIV (Robert Prevost) has convened an extraordinary consistory for June 26-27, 2026, addressing themes ranging from the international situation to a possible revision of the just war doctrine, the encyclical Magnifica Humanitas, and the synodal process. Cardinal Giovanni Battista Re, dean of the College of Cardinals, outlined the agenda in a letter to the cardinals, emphasizing that the gathering is intended as “a space for mutual listening, discernment, and shared exploration of certain issues relevant to the life and mission of the Church in the present time.” This consistory represents yet another step in the systematic dismantling of Catholic doctrine and the consolidation of the conciliar sect’s apostate agenda, cloaked in the language of pastoral concern but devoid of any reference to supernatural truth, the rights of Christ the King, or the immutable moral law.
The Consistory as a Theater of Apostasy: Listening Without Truth
The very framing of this consistory reveals the theological bankruptcy of the post-conciliar structure. Cardinal Re describes the gathering as a space for “mutual listening, discernment, and shared exploration,” language that has become the hallmark of the conciliar sect’s abandonment of its divine mandate to teach with authority. The Church, established by Christ as a perfect society, does not engage in “shared exploration” of doctrine; she possesses the fullness of revealed truth and is bound to transmit it infallibly. As Pope Pius XI taught in Quas Primas, Christ is King, and His reign extends over all nations and all aspects of human life. The Church’s mission is not to “listen” to the world but to teach the world, to proclaim the Gospel without compromise, and to demand obedience to the divine law.
The emphasis on “listening” and “discernment” is a direct repudiation of the Church’s prophetic role. The true Church has always spoken with the authority of God, not as a participant in a dialogue of equals. The Council of Vatican I defined that the Pope possesses “the supreme power of teaching” and that his definitions on matters of faith and morals are “irreformable of themselves, and not from the consent of the Church” (Pastor Aeternus, Chapter 4). The conciliar sect, by contrast, has reduced the magisterium to a forum for discussion, where truth is supposedly “discovered” through collective deliberation rather than received from God through Sacred Tradition and Sacred Scripture.
The International Situation: Silence on the Rights of Christ the King
The first session of the consistory is described as “a shared meditation starting from the international situation,” with cardinals invited to reflect on “what sufferings, tensions, and questions are most pressingly affecting the peoples and ecclesial communities entrusted to your care today.” This framing is profoundly revealing in its omissions. There is no mention of the primary cause of all human suffering: sin, and specifically the rejection of Christ and His law by individuals and nations. There is no call for the conversion of nations to the Catholic faith, no demand for the public recognition of Christ’s kingship, and no acknowledgment that true peace is impossible without submission to the divine order.
Pope Pius XI, in Quas Primas, explicitly stated that “the hope of lasting peace will not yet shine upon nations as long as individuals and states renounce and do not wish to recognize the reign of our Savior.” He further declared that “when God and Jesus Christ were removed from laws and states and when authority was derived not from God but from men, the foundations of that authority were destroyed.” The conciliar sect’s approach to the international situation is purely naturalistic, focusing on human suffering without addressing its supernatural cause or proposing the only true remedy: the return of all nations to Christ the King.
The questions posed to the cardinals—”What signs of hope, of fidelity to the Gospel, and of possible reconciliation do you think it is important to bring to common listening?”—are themselves heretical in their implication. “Fidelity to the Gospel” is reduced to a subjective experience to be “brought to common listening,” rather than an objective standard to be proclaimed and enforced. “Reconciliation” is discussed without any reference to the necessity of repentance, conversion, and submission to the Church’s authority. This is the language of the World Council of Churches, not of the Catholic Church founded by Christ.
The Encyclical Magnifica Humanitas: A Manifesto of Naturalistic Humanism
The second and third sessions of the consistory will focus on the encyclical Magnifica Humanitas, a document that, based on its described content, appears to be a continuation of the conciliar sect’s project of replacing supernatural religion with naturalistic humanism. The second session will address chapter five of the encyclical, discussing peace as a “condition for the universal common good” (No. 182). The cardinals will be asked to reflect on how “this reality painfully affects the experience of many of you, particularly those who come from war-torn territories.”
This approach to peace is fundamentally flawed from a Catholic perspective. True peace, as taught by the Church, is not merely the absence of war or a “condition for the universal common good” understood in purely temporal terms. Peace is the “tranquility of order” (St. Augustine), and order requires the submission of all things to God. Pope Pius XI taught that “the peace of Christ in the Kingdom of Christ” is the only true peace, and that it cannot be achieved without the recognition of Christ’s royal authority over all nations.
The third session will ask cardinals to “deepen the encyclical’s invitation to read the transformations of our time in the light of the Gospel.” This phrase is a hallmark of modernist hermeneutics, which treats the Gospel as a lens through which to interpret the world rather than as an unchanging truth that judges the world. The true Church does not “read the transformations of our time in the light of the Gospel”; she proclaims the Gospel as the eternal standard by which all transformations are to be judged and condemned if they contradict divine law.
The Revision of Just War Doctrine: Abandonment of Moral Absolutes
Perhaps the most alarming aspect of this consistory is the reported discussion of a possible “updating” of the doctrine of just war. The just war doctrine, as developed by St. Augustine and St. Thomas Aquinas, is a rigorous moral framework that sets strict conditions for the legitimate use of force in defense of justice. It is not a “doctrine” to be “updated” according to the spirit of the times; it is an application of the natural moral law, which is immutable and binding on all men at all times.
The suggestion that the just war doctrine requires “updating” reveals the conciliar sect’s fundamental rejection of the natural moral law as an objective standard. This is consistent with the modernist error condemned by Pope St. Pius X in Pascendi Dominici Gregis, which taught that “truth is no more immutable than man himself, since it is evolved with him, in him, and through him” (Proposition 58 of the Syllabus of Errors, Lamentabili Sane Exitus). The conciliar sect, having embraced the evolution of dogma, now seeks to extend this principle to the moral law itself.
The focus on “what concrete ways can help Christian peoples and communities preserve and build peace” is also problematic. It implies that peace is a human achievement rather than a gift of God that flows from obedience to His law. The true Church has always taught that peace is a fruit of justice, and justice requires the recognition of God’s rights and the observance of His commandments. The conciliar sect, by contrast, seeks peace through dialogue, negotiation, and compromise with the forces of evil, rather than through the proclamation of truth and the defense of justice.
The Synod on Synodality: The Democratization of the Church
The fourth session of the consistory will include an update on the Synod’s implementation process, followed by a period of “free dialogue between the members of the College and the Holy Father, with three-minute interventions.” This is a continuation of the Synod on Synodality, which has been widely recognized as an attempt to democratize the Church and replace the hierarchical structure established by Christ with a participatory model inspired by secular political theory.
The Church is not a democracy. She is a monarchy, with Christ as her King and the Pope as His vicar on earth. The hierarchical structure of the Church—Pope, bishops, priests—is not a human institution to be reformed according to the preferences of the faithful; it is a divine constitution that cannot be altered by any human authority. The Council of Trent anathematized those who deny that the hierarchy of the Church is of divine institution (Session XXIII, Canon 6). The Synod on Synodality, by contrast, treats the Church’s structure as a matter for discussion and reform, subject to the “discernment” of the assembled faithful.
The “free dialogue” between the cardinals and the “Holy Father” is a particularly egregious innovation. The Pope is not a chairman presiding over a board meeting; he is the Supreme Pontiff, the Vicar of Christ, who possesses “full and supreme jurisdiction over the whole Church” (Vatican I, Pastor Aeternus, Chapter 3). The idea that the Pope should engage in “free dialogue” with his cardinals, listening to their “experience and advice” as if he were a peer rather than a superior, is a direct repudiation of the papal primacy and the hierarchical nature of the Church.
The Pallia and the Feast of Saints Peter and Paul: Empty Rituals
The consistory will conclude with Mass on June 29, the Feast of Saints Peter and Paul, when the “Pope” will impose the Pallia on the new metropolitan archbishops. This ritual, while retaining the external form of Catholic liturgy, is emptied of its true meaning in the context of the conciliar sect. The Pallium is a symbol of the metropolitan archbishop’s communion with the See of Peter and his participation in the Pope’s pastoral authority. But when imposed by an antipope—a usurper who lacks the authority of the true Pope—the ritual becomes a mockery, a simulation of Catholic unity that masks the reality of schism and apostasy.
The Feast of Saints Peter and Paul is a celebration of the foundation of the Church upon the rock of Peter and the preaching of the Gospel to the Gentiles. It is a feast of authority, of martyrdom, of the uncompromising proclamation of truth. The conciliar sect, by contrast, uses this feast as an occasion for the consolidation of its own power and the celebration of its own apostate agenda. The imposition of the Pallia by Leo XIV is not a sign of Catholic unity but a symbol of the conciliar sect’s claim to authority over the Church—a claim that is null and void, as the true Church endures in the faithful who profess the integral Catholic faith and are led by bishops with valid sacraments and validly ordained priests.
Conclusion: The Abomination of Desolation
The June consistory of Leo XIV is a microcosm of the conciliar sect’s apostasy. It is a gathering of cardinals who have abandoned the faith of their predecessors, who seek “dialogue” with the world rather than the conversion of the world, who treat doctrine as a matter for “discernment” rather than proclamation, and who reduce the Church’s mission to the promotion of naturalistic humanism. There is no mention of the rights of Christ the King, no call for the conversion of nations, no defense of the natural moral law, and no acknowledgment of the supernatural order.
The true Church, founded by Christ upon the rock of Peter, endures in the faithful who refuse to participate in this apostasy. They recognize that the conciliar sect is not the Church but a counterfeit, a “synagogue of Satan” that has usurped the name and the structures of the Church while betraying her mission. They know that true peace is only possible in the kingdom of Christ, that the just war doctrine is an immutable application of the natural moral law, and that the Church’s hierarchical structure is of divine institution and cannot be reformed according to the spirit of the times.
The consistory of Leo XIV is not a gathering of the Church’s leaders; it is a meeting of the architects of the abomination of desolation. It is a sign of the times, a confirmation that the conciliar sect has completed its apostasy and that the true Church must endure in the catacombs, faithful to the end.
Source:
June Consistory of Cardinals Will Address Synod, War, Artificial Intelligence (ncregister.com)
Date: 04.06.2026