Vatican News portal (June 22, 2026) reports on an interview with Father Justin Nkunzi, president of the Justice and Peace Commission in the Archdiocese of Bukavu, eastern Democratic Republic of Congo, who interprets the first encyclical of the antipope Leo XIV, Magnifica Humanitas, as a call for “synodal language” and the ethical use of artificial intelligence as instruments of peace in conflict zones. The article presents the conciliar sect’s vision of peace-building through dialogue, listening, technological ethics, and community participation—all framed within the post-conciliar paradigm of synodality. What emerges is not the Catholic doctrine of peace, but a naturalistic, horizontalist program that reduces the Church’s mission to humanitarian activism while remaining utterly silent on the supernatural causes of war and the only true foundation of peace: the Social Kingship of Christ.
The Absence of Christ the King in the “Synodal” Vision of Peace
The entire framework of the article rests upon a foundational omission so grave that it renders every subsequent proposal spiritually sterile. Nowhere—not once—does Father Nkunzi or the cited encyclical of Leo XIV mention Jesus Christ as King of nations, the necessity of consecrating states to the Sacred Heart, or the social reign of Christ over all human societies. This is not a minor oversight; it is the very essence of the post-conciliar apostasy. Pope Pius XI, in Quas Primas (1925), established the Feast of Christ the King precisely to address the “plague that poisons human society”—namely, “the secularism of our times, so-called laicism, its errors and wicked endeavors.” Pius XI declared with apostolic authority: “The state is happy not by one means, and man by another; for the state is nothing else than a harmonious association of men” (quoting St. Augustine). He further taught that “rulers of states therefore not refuse public veneration and obedience to the reigning Christ, but let them fulfill this duty themselves and with their people, if they wish to maintain their authority inviolate and contribute to the increase of their homeland’s happiness.”
The wars devastating the Great Lakes Region of Central Africa are not merely the result of ethnic tensions, resource exploitation, or technological manipulation. They are, in the supernatural order, the chastisement of a world that has rejected Christ the King. Pius XI warned: “When God and Jesus Christ—as we lamented—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 Democratic Republic of Congo, like virtually every nation in Africa and the world, has never been consecrated to the Sacred Heart of Jesus. Its laws are not founded upon the commandments of God. Its rulers do not acknowledge the supreme authority of Christ over the state. And yet Father Nkunzi speaks of “building peace” through synodal listening, fact-checking, and artificial intelligence ethics—as if peace could be constructed without the King of Peace.
This is the very error condemned by Pope Pius IX in the Syllabus of Errors (1864), Proposition 55: “The Church ought to be separated from the State, and the State from the Church.” And Proposition 39: “The State, as being the origin and source of all rights, is endowed with a certain right not circumscribed by any limits.” The post-conciliar structures, including the Justice and Peace Commissions, operate entirely within this framework of laicism—addressing temporal problems with temporal means while systematically excluding the supernatural order. The result is what Pius XI described: “seeds of discord sown everywhere, flames of envy and hostility have engulfed nations, causing so much delay in the reconciliation of peoples; unbridled desires, often cloaked in the guise of public good and love of country.”
Synodality: The Democratization of the Church as a Substitute for Hierarchical Authority
The article’s repeated invocation of “synodality” as the primary instrument for peace reveals the conciliar sect’s fundamental ecclesiological error. Synodality, as practiced and promoted by the post-conciliar structures, is not the Catholic understanding of the Church’s hierarchical constitution. It is, in its practical application, the democratization of the Magisterium—the reduction of the Church’s teaching authority to a process of collective listening, dialogue, and consensus-building among “communities—women, men, youth, children, grassroots leaders, traditional leaders, religious leaders, and interfaith platforms.”
Father Nkunzi states: “Pope Leo emphasised the importance of co-constructing peace with communities… Everyone must contribute. That’s the advice the Pope gives us.” This language of “co-construction” is not Catholic. It is the language of Modernism, condemned by Saint Pius X in Pascendi Dominici Gregis (1907) and in the decree Lamentabili Sane Exitu (1907). Proposition 54 of Lamentabili condemns the proposition that “Dogmas, sacraments, and hierarchy, both in concept and in reality, are merely modes of explanation and stages in the evolution of Christian consciousness.” Proposition 62 condemns: “The principal articles of the Apostles’ Creed did not have the same meaning for the first Christians as they do for contemporary Christians.”
The Catholic Church does not “co-construct” truth with communities. She teaches with the authority of Christ: “Going therefore, teach ye all nations… teaching them to observe all things whatsoever I have commanded you” (Matthew 28:19-20). The Church’s peace is not built through synodal processes but through the preaching of the Gospel, the administration of the sacraments, and the submission of nations to the law of Christ. As Pius XI taught: “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.”
The synodal model presented in the article is, in reality, the abomination of desolation operating within the structures occupying the Vatican. It replaces the hierarchical, sacramental, and dogmatic constitution of the Church with a horizontal, participatory, and ultimately secular model of community organization. It is the Church of the New Advent—a paramasonic structure that speaks the language of “listening” while refusing to listen to the unchanging Magisterium of the pre-conciliar Church.
Artificial Intelligence as a False Idol: The Cult of Technology in the Neo-Church
Perhaps the most revealing aspect of the article is its extensive treatment of artificial intelligence as a tool for peace. Father Nkunzi discusses at length the ethical dimensions of AI—its potential to “heal, educate, and protect” or to “divide and create new injustices.” He speaks of “rigorous fact-checking, detecting retouched images, and tracing the origin of videos to verify reliable information.” He warns that “AI has no heart, no emotions, no empathy.” All of this may be true in the natural order, but it exposes the profound naturalism of the post-conciliar mentality.
The Catholic Church has never taught that peace is achieved through technological instruments. Peace is a supernatural gift, flowing from the state of grace, the practice of virtue, and the submission of individuals and nations to the law of God. Our Lord Jesus Christ said: “Peace I leave with you, my peace I give unto you: not as the world giveth, do I give unto you” (John 14:27). The peace of Christ is not constructed through algorithms, fact-checking modules, or social media monitoring. It is received through prayer, penance, the sacraments, and obedience to the commandments of God.
The article’s focus on artificial intelligence as a determinant of peace or war is a symptom of the cult of man that pervades the conciliar sect. This cult was condemned by Pope Pius IX in the Syllabus, Proposition 58: “No other forces are to be recognized except those which reside in matter, and all the rectitude and excellence of morality ought to be placed in the accumulation and increase of riches by every possible means, and the gratification of pleasure.” The post-conciliar structures have replaced the supernatural virtues of faith, hope, and charity with the naturalistic virtues of technological literacy, media competence, and ethical AI governance.
Moreover, the article’s concern with “disinformation” and “hate speech” as weapons of war, while not without a kernel of natural truth, is presented in a framework that is entirely horizontal. The Catholic Church has always taught that the primary weapon of war is sin, and that the primary instrument of peace is truth—not the truth of fact-checking, but the Truth that is Jesus Christ Himself: “I am the way, and the truth, and the life” (John 14:6). The Church’s response to the wars in the Great Lakes Region would not be training modules on detecting retouched images, but fervent prayer, reparation for sin, and the preaching of conversion to Christ the King.
The Omission of Martyrdom, Suffering, and the Supernatural
Father Nkunzi speaks eloquently of the suffering of the people of eastern DRC: “victims have no face, no identity, no faults, no history because bomb or drone strikes spare no one”; “catastrophes and epidemics striking us relentlessly”; “wounds still bleeding.” Yet nowhere does he mention the redemptive value of suffering, the merit of martyrdom, or the necessity of accepting trials as coming from the hand of God. Nowhere does he call for prayer, fasting, and penance as the primary response to violence. Nowhere does he invoke the intercession of the Blessed Virgin Mary, the saints, or the holy souls in purgatory.
This silence is the gravest accusation against the post-conciliar mentality. It reveals a purely naturalistic anthropology that views human suffering as a problem to be solved by human means rather than a mystery to be endured with supernatural faith. The Catholic Church has always taught that “the sufferings of this time are not comparable to the glory to come that shall be revealed in us” (Romans 8:18), and that “through many tribulations we must enter into the kingdom of God” (Acts 14:22). The saints—those canonized before the conciliar revolution—understood that suffering, when united to the Cross of Christ, becomes the most powerful instrument of conversion and peace.
Saint Pius X, in Lamentabili, condemned the modernist proposition (no. 36) that “The Resurrection of the Savior is not properly a historical fact, but belongs to the purely supernatural order. For this reason, it is not proven, cannot be proven, and was slowly inferred by Christian consciousness from other facts.” The post-conciliar structures, by reducing all reality to the natural order—to technology, social processes, and community participation—implicitly deny the supernatural order. They cannot speak of the Resurrection because they cannot speak of any miracle. They cannot speak of martyrdom because they cannot speak of the faith for which one dies. They cannot speak of the sacraments because they cannot speak of the grace that flows from Calvary through the true Mass.
The “Common Home” and the Ecological Religion of the Conciliar Sect
Father Nkunzi’s reference to technology’s ability to “protect the common home” echoes the ecological religion that has become a central pillar of the post-conciliar ideology. The phrase “common home,” popularized by the encyclical Laudato Si’ of the antipope Francis, represents the secularization of Catholic social teaching—the replacement of the supernatural destiny of man (the Beatific Vision) with a naturalistic concern for environmental sustainability.
The Catholic Church teaches that the earth is not our “common home” but a place of exile, a valley of tears, a testing ground for eternity. Our true home is Heaven, and the purpose of human life is not to “protect the common home” but to save our souls and glorify God. The ecological religion of the conciliar sect is a form of pantheism—condemned by Pius IX in the Syllabus, Proposition 1: “There exists no Supreme, all-wise, all-provident Divine Being, distinct from the universe, and God is identical with the nature of things.” By elevating the “common home” to the status of a religious concern, the post-conciliar structures effectively deify creation and deny the transcendence of God.
The Inversion of the Church’s Mission: From Salvation to Humanitarianism
The entire article, read in light of the unchanging Catholic Magisterium, reveals a complete inversion of the Church’s mission. The Church was founded by Christ for one purpose: “Going therefore, teach ye all nations; baptizing them in the name of the Father, and of the Son, and of the Holy Ghost” (Matthew 28:19). The Church exists to save souls, to sanctify the faithful through the sacraments, and to lead all men to eternal life. Everything else—social justice, peace-building, technological ethics—is subordinate to this primary mission.
The post-conciliar structures have inverted this order. For Father Nkunzi and the Justice and Peace Commission, the Church’s mission is reduced to humanitarian activism: fact-checking, monitoring social media, creating training modules, and “co-constructing peace” with communities. The supernatural mission of the Church—the preaching of the Gospel, the administration of the sacraments, the salvation of souls—is entirely absent. This is the Modernist heresy condemned by Saint Pius X: the reduction of religion to a social phenomenon, the replacement of dogma with action, and the substitution of the supernatural with the natural.
Pius XI, in Quas Primas, taught that “the annual celebration of this solemnity will also remind states that not only private individuals, but also rulers and governments have the duty to publicly honor Christ and obey Him: for it will remind them of the final judgment, in which Christ, whom not only was cast out of the state, but was also forgotten and ignored through contempt, will very severely avenge these insults, because His royal dignity demands that all relations in the state be ordered on the basis of God’s commandments and Christian principles.” The post-conciliar structures, by contrast, remind states of nothing—because they have abandoned the doctrine of Christ’s social kingship. They speak the language of “synodality” and “co-construction” because they have nothing else to speak. They are mute dogs, unable to bark the truth of the Gospel because they have denied the authority of the Master who sent them.
Conclusion: The Language of Babel, Not of Pentecost
The title of Leo XIV’s encyclical, Magnifica Humanitas, is itself revealing. It speaks of “magnificent humanity”—not of the Incarnate Word, not of the Blood of Christ, not of the glory of God. It is the language of the cult of man, condemned by the Syllabus and by every pope before the conciliar revolution. It is the language of Babel—the language of humanity building its own tower, its own peace, its own salvation, without God.
Father Nkunzi warns against “a new Tower of Babel” whose “uniformity erases differences.” But the true Tower of Babel is the conciliar sect itself—a structure that speaks a single language of synodality, inclusion, and humanitarianism while erasing the differences between truth and error, between the supernatural and the natural, between the Church of Christ and the synagogue of Satan. The true Pentecost—the descent of the Holy Spirit upon the Apostles—gave the Church the power to speak all languages in order to preach one truth: “Jesus Christ is Lord, to the glory of God the Father” (Philippians 2:11).
The people of the Democratic Republic of Congo, and all the peoples of the Great Lakes Region, do not need synodal listening modules or AI ethics training. They need the true Church of Christ, preaching the true Gospel, administering the true sacraments, and calling all nations to submit to the Kingship of Jesus Christ. Until that happens—until the structures occupying the Vatican are swept away and the true Church emerges from the catacombs—the wars will continue, the blood will flow, and the “magnificent humanity” of the antipopes will remain what it has always been: a magnificent lie.
“The peace of Christ in the Kingdom of Christ”—this is the only program of peace that the Catholic Church has ever offered, and it is the only one that will ever work. Everything else is Babel.
Source:
Democratic Republic of Congo: ‘Magnifica Humanitas’—A Synodal language in a conflict zone (vaticannews.va)
Date: 22.06.2026