The Vatican News portal reports that the Missionaries of Africa (White Fathers) serving in Ghana and Nigeria concluded a two-week “safeguarding” workshop in Ejisu, Ghana, on June 20, 2026. The event, organized by the Congregation’s “Department for Integrity in Ministry” under its coordinator, “Fr.” Lowrent Kamwanza, gathered 25 participants to draft a provincial safeguarding policy, covering topics such as “pastoral boundaries,” “pastoral power,” “canonical and legal aspects,” and “pastoral care for victims and survivors.” “Fr.” Kamwanza explicitly invokes the authority of the usurper “Pope” Leo XIV (Robert Prevost), citing his demand for “safe spaces… free from fears, suspicions, or distrust,” and notes the strategic plan of Superior General “Fr.” Stanley Lubungo to extend this training across all eight provinces. The article concludes with a fundraising appeal. This bureaucratic exercise epitomizes the conciliar sect’s substitution of naturalistic sociology for the Church’s divine mandate to save souls.
The Antipapal Mandate: Obedience to the Usurper Leo XIV
The very foundation of this workshop is an act of schismatic obedience to a manifest heretic and usurper of the See of Peter. “Fr.” Kamwanza states: “Our Holy Father, Pope Leo XIV, has repeatedly emphasized the urgent need to create safer spaces within the Church for everyone.” Robert Prevost, elected by a conclave of modernist cardinals in the wake of the Bergoglian catastrophe, possesses no jurisdiction, no authority, and no magisterium. As St. Robert Bellarmine teaches, “A manifest heretic… by that very fact ceases to be Pope and head, just as he ceases to be a Christian and member of the body of the Church” (De Romano Pontifice, Bk. 2, Ch. 30). The “Missionaries of Africa,” by invoking this antipope as the source of their “commitment,” publicly profess their communion with the paramasonic structure occupying the Vatican, the abomination of desolation foretold by Christ (Matt. 24:15). They have abandoned the Cathedra Petri for the cathedra pestilentiae.
The reference to “Pope Francis” as a predecessor in this “mission” (“a mission that has been at the heart of our Holy Father, Pope Leo XIV and of his predecessors including Pope Francis”) confirms the unbroken continuity of the modernist antipapacy from Roncalli to Prevost. This is not the Church of Christ; it is the Church of the New Advent, a counterfeit institution erecting a naturalistic “culture of safeguarding” in place of the cultura sanctitatis.
“Safeguarding”: A Naturalistic Counterfeit of Catholic Morality
The term “safeguarding” itself is a neological intrusion, unknown to the Church’s lexicon before the conciliar revolution. It replaces the theological virtues of justice, prudence, and fortitude with the sociological categories of “risk management,” “compliance,” and “trauma-informed care.” The workshop’s agenda—“key tools and foundations of safeguarding,” “the right use of pastoral power,” “the significance of fostering pastoral boundaries,” “canonical and legal aspects”—reveals a purely juridical and bureaucratic mindset.
Where is the language of sin, scandal, penance, eternal damnation? The Syllabus of Errors (Pius IX, 1864) condemns the proposition: “Moral laws do not stand in need of the divine sanction, and it is not at all necessary that human laws should be made conformable to the laws of nature and receive their power of binding from God” (Error 56). This workshop operationalizes that very error. It treats the sexual abuse of minors not primarily as a crime crying to heaven for vengeance (Gen. 18:20), a mortal sin destroying the soul of the perpetrator and scandalizing the little ones (Matt. 18:6), but as a “safeguarding issue” to be managed by “policies,” “delegates,” and “formation programs.”
The “Department for Integrity in Ministry” is a novelty of the neo-church, a bureaucratic tribunal usurping the role of the Sacra Potestas (sacred power) entrusted to bishops for the salus animarum (salvation of souls). Canon 188.4 of the 1917 Code—“Every office becomes vacant by the mere fact and without any declaration… if the cleric publicly defects from the Catholic faith”—is the true safeguard. The conciliar sect, having defected from the faith, creates “departments” to police the ruins.
The Therapeutic Language of Apostasy: “Safe Spaces,” “Boundaries,” “Survivors”
The rhetoric deployed by “Fr.” Kamwanza is saturated with the jargon of the secular therapeutic state. He quotes the antipope Leo XIV: “all spaces in the Church, whether physical or virtual, may truly be places for a fruitful encounter with Jesus Christ, free from fears, suspicions, or distrust.” This is anthropocentric horizontalism. The Church is not a “safe space” for a “fruitful encounter”; it is the Ark of Salvation outside of which there is no salvation (extra Ecclesiam nulla salus). The “encounter with Jesus Christ” happens through Faith, Baptism, and the Most Holy Sacrifice, not through the absence of “fears, suspicions, or distrust.”
The phrase “pastoral care for victims and survivors as an issue of justice in our mission contexts” betrays a Protestantized, juridical reduction of justice. True justice renders to God His due (worship, obedience) and to neighbor his due (truth, correction, salvation). The modernist “justice” focuses exclusively on temporal reparations, psychological therapy, and legal compliance. The term “survivors” is a secular label identifying a person by a past trauma, replacing the Catholic identity of faithful, penitent, or child of God. The “pastoral boundaries” spoken of are not the boundaries of the Commandments but the professional distance of a social worker.
Usurpation of Authority: Policy by Committee, Not by Divine Law
The workshop’s crowning achievement was “the collaborative drafting of a safeguarding policy for the Ghana–Nigeria Province… submitted to the Provincial Superior for his consideration and approval.” This is collegiality run amok, the hermeneutic of democracy applied to governance. The superior does not receive a policy from his subjects; he governs by the potestas jurisdictionis received from Christ (or, in the current crisis, by the supplied jurisdiction of necessity for the salvation of souls). The “drafting” of a “policy” by a committee of 25 missionaries—including “delegates from Ethiopia, Kenya, and South Sudan”—is the parliamentarization of religious life, a direct fruit of the conciliar decree Perfectae Caritatis and the modernist “theology of the people of God.”
St. Pius X, in Lamentabili Sane Exitu (1907), condemned the proposition: “The Church listening cooperates in such a way with the Church teaching in defining truths of faith, that the Church teaching should only approve the common opinions of the Church listening” (Prop. 6). Here, the “Church listening” (the workshop participants) drafts the “policy” for the “Church teaching” (the Superior). The lex orandi, lex credendi has been replaced by lex workshoppi, lex bureaucratiae.
The Academic Capture: Gregorian University and the Modernist Formation
“Fr.” Kamwanza boasts of his “Licentiate in Safeguarding” from the “Pontifical Gregorian University in Rome,” and mentions the “University of Kisubi in Entebbe Uganda” as centers where “safeguarding is taught… as an academic discipline with its own methodology, principles, and objectives.” This is the institutionalization of the novel theology. The Gregorian University, once a bastion of Thomism, has been the laboratory of Modernism since the mid-20th century. To make “safeguarding” an academic discipline is to canonize the secular worldview within the very heart of ecclesiastical studies.
The workshop’s two-week duration is justified because “safeguarding is much more than a training programme… It is a ministry that requires a profound change of mindset and conversion of heart.” This is indoctrination. The “conversion of heart” demanded by the Gospel is metanoia—turning from sin to God (Mark 1:15). The “conversion” demanded here is internalization of the neo-church’s compliance regime. The participants are being formed not as alter Christus, but as functionaries of the “safe space” NGO.
Silence on Sin, Grace, and the Last Things: The Gravest Omission
The article’s total silence on the supernatural order is the argumentum ex silentio that condemns it utterly. There is not a single mention of:
- The Sixth and Ninth Commandments as the objective standard of morality.
- The state of grace and the necessity of the Sacrament of Penance.
- The Most Holy Sacrifice of the Mass as the source of all priestly holiness.
- The Four Last Things (Death, Judgment, Heaven, Hell).
- The duty of the priest to be a victim with Christ, not a “manager of boundaries.”
Pius XI, in Quas Primas (1925), teaches: “Peace is only possible in the kingdom of Christ… When God and Jesus Christ were removed from laws and states… the foundations of that authority were destroyed.” The “Missionaries of Africa” have removed Christ the King from their “policy.” They have erected a kingdom of man—a “culture of safeguarding”—where the only “hell” is legal liability and the only “heaven” is a “safe environment.”
This silence confirms the practical atheism of the conciliar sect. As the Syllabus condemns: “The teaching of the Catholic Church is hostile to the well-being and interests of society” (Error 40)—the modernist believes this lie and thus empties the Church of its divine content to make it “relevant” to the world.
The White Fathers: From Missionary Zeal to NGO Functionaries
The Society of the Missionaries of Africa, founded by Cardinal Lavigerie for the conversion of Africa to the Catholic Faith, has been reduced to a branch of the globalist humanitarian apparatus. The article notes participants come from “different African countries, as well as India and Mexico”—a picture of the universalism of the neo-church, which is not the universality of the one Faith but the uniformity of the one world religion.
The fundraising appeal at the end—“Your contribution for a great mission: support us in bringing the Pope’s words into every home”—seals the indictment. They beg money not for propagationem fidei (propagation of the faith), but for propagandam antichristi (propaganda of the Antichrist), “bringing the Pope’s words” (the antipope’s words) into homes. This is the abomination of desolation standing in the holy place (Matt. 24:15), demanding tribute.
Conclusion: A Structure of the Abomination of Desolation
This workshop in Ejisu is not a “step in embedding a genuine culture of safeguarding.” It is a ritual of the conciliar sect, a liturgy of the new humanity where the “safe space” replaces the Sanctuary, the “policy” replaces the Canon, the “delegate” replaces the Bishop, and the antipope replaces the Vicar of Christ.
The true safeguarding of minors and vulnerable persons is the integral profession of the Catholic Faith, the valid administration of the Sacraments, the uncompromising preaching of the Law of God, and the zealous pursuit of the conversion of all nations to the one Ark of Salvation. The “Missionaries of Africa,” by embracing this modernist paradigm, have abandoned their mission. They have become blind guides (Matt. 15:14), leading the flock not to the pastures of life, but into the pen of the slaughterhouse prepared by the paramasonic forces occupying the Vatican.
Sanctificetur nomen Tuum; adveniat Regnum Tuum; fiat voluntas Tua, sicut in caelo et in terra. Not the “will” of the “safeguarding policy,” but the Will of God. Non praevalebunt.
Source:
The Missionaries of Africa Pursue their Commitment to Fostering a Culture of Safeguarding for Minors and Vulnerable Persons (vaticannews.va)
Date: 01.07.2026