EWTN News portal reports that on June 29, 2026, a coterie of conciliar hierarchs — including the Ukrainian Greek Catholic Major Archbishop Sviatoslav Shevchuk and the “cardinals” Mykola Bychok, Konrad Krajewski, Kazimierz Nycz, and Grzegorz Ryś — issued a joint declaration from Rome and Kyiv calling for “reconciliation” between Poland and Ukraine. The statement, released during a consistory of the antipope Leo XIV (Robert Prevost), explicitly invokes his authority and the legacy of the false “saint” John Paul II, urging a “disarmament of language” and a pursuit of the “common good” devoid of any reference to the Social Kingship of Christ, the necessity of conversion to the Catholic Faith, or the rights of God. This document is not a pastoral act but a manifesto of Masonic naturalism, proving once again that the conciliar sect functions as the religious arm of the New World Order.
The Usurped Authority: Antipope Leo XIV and His Pseudo-Cardinals
The signatories preface their appeal by declaring they speak “in unity with Holy Father Leo XIV,” whose first year they claim has been marked by “persistent work to build peace based on the common good.” From the perspective of integral Catholic faith, this invocation is the primary heresy. Robert Prevost, elected in 2025, is a manifest heretic who, by embracing the doctrines of Vatican II — religious liberty, ecumenism, collegiality — has ipso facto severed himself from the Mystical Body of Christ. As St. Robert Bellarmine teaches in De Romano Pontifice: “A Pope who is 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.” The Cum ex Apostolatus Officio of Pope Paul IV confirms that the promotion of a heretic to the papacy is “null, void, and of no effect,” regardless of unanimous consent of cardinals.
The “cardinals” signing this appeal — Krajewski, Nycz, Ryś, Bychok — are creatures of this antipapacy. Ordained in the invalid Novus Ordo rite of Paul VI (1968), consecrated by bishops lacking valid orders and jurisdiction, they possess no sacramental character of the episcopate, nor any jurisdiction in the Church of Christ. They are, in the strict theological sense, laymen masquerading as princes of the Church. Their “consistory” is a Masonic theatrical production. To cite their gathering as a source of authority is to build on sand; it is the abomination of desolation standing in the holy place (Matt. 24:15).
The Anathema of False Ecumenism: Greek Catholics and the Conciliar Sect
The presence of Major Archbishop Sviatoslav Shevchuk, head of the Ukrainian Greek Catholic Church (UGCC), as a co-signatory exposes the ecumenical rot at the heart of this initiative. The UGCC, while historically a bulwark against Orthodoxy, has been fully assimilated into the conciliar sect since the Second Vatican Council. It participates in the false ecumenism condemned by Pope Pius XI in Mortalium Animos (1928): “The Catholic Church has a dignity far exceeding that of every merely human society… it cannot be equated with other religions.” By signing a joint political declaration with Latin-rite Modernists on equal footing, Shevchuk ratifies the conciliar error that the Church is merely one “voice” among many in the concert of nations, rather than the only Ark of Salvation.
The appeal speaks of “preserving the Christian bonds that unite them.” This is the language of the Unitatis Redintegratio heresy — the idea that baptism creates a substantial unity sufficient for common witness, regardless of schism, heresy, or apostasy. But the Syllabus of Errors (Pius IX, 1864) condemns the proposition: “Protestantism is nothing more than another form of the same true Christian religion” (Error 18). The same condemnation applies to the Orthodox schism and to the Modernist sect. There is no “Christian bond” with those who reject the Papacy, the Filioque, the Immaculate Conception, or the dogmas of Vatican I. The only bond is the unity of the Faith (unitas fidei), which these hierarchs have publicly shattered.
Naturalistic “Disarmament of Language” vs. The Sword of the Spirit
The central rhetorical device of the declaration is the call for a “disarmament of language.” The text states: “Following Pope Leo, we are convinced that the first step toward peace is the disarmament of language… This applies not only to words but also to gestures, signs, and symbols. They can also wound, close the path to encounter, and generate fear.”
This is pure Masonic psychologism. It replaces the gladius Spiritus (Eph. 6:17) — the Word of God which divides soul and spirit, judging the thoughts of the heart (Heb. 4:12) — with a therapeutic Newspeak designed to silence truth. The “language” that must be “disarmed” is, in reality, the veritas that condemns sin, heresy, and historical falsehood. The Syllabus condemns the idea that “The civil government… has a right to… make enactments regarding the administration of the divine sacraments” (Error 44) and that “The best theory of civil society requires that popular schools… should be freed from all ecclesiastical authority” (Error 47). The “disarmament of language” is the precursor to the disarmament of the Faith. It demands that the Church cease using the language of anathema sit (Gal. 1:8), the language of the Syllabus, the language of Quas Primas which declares: “When God and Jesus Christ… were removed from laws and states… the foundations of that authority were destroyed.”
The hierarchs warn against “imposing our own vision of the past and the future on others,” labeling it the “logic of a culture of violence and power.” This is a direct attack on the Church’s duty to teach history and morality authoritatively. The Church must impose the vision of the past — the vision of Christ the King — on the present and future. To refuse to “impose” the truth of the Volhynian massacres, the truth of Communist persecution, or the truth of the Kingship of Christ, in the name of “encounter,” is treason against the munus docendi. It is the dialogue of the Antichrist, where error has equal rights with truth.
The Idolatry of “St. John Paul II”: Canonizing the Architect of Apostasy
The appeal invokes “St. John Paul II,” stating: “We feel the duty not to abandon the common path begun with the blessing of St. John Paul II but to walk it patiently and courageously.” This is the smoking gun of the conciliar religion. Karol Wojtyła (John Paul II) was a heretic who taught religious liberty (Dignitatis Humanae), practiced false ecumenism (Assisi 1986), kissed the Quran, and denied the necessity of explicit faith in Christ for salvation. The “canonization” by the antipope Francis (Bergoglio) is a null act, performed by a non-pope using a fabricated rite. To invoke him as a “saint” and a model of “reconciliation” is to canonize the destroyer of the Faith.
The “path begun with the blessing of St. John Paul II” is the path of the new evangelization — which is neither new nor evangelization, but the surrender of the Church to the world. It is the path of Ut Unum Sint, where unity is sought at the expense of truth. The Syllabus condemns: “The Roman Pontiff can, and ought to, reconcile himself, and come to terms with progress, liberalism and modern civilization” (Error 80). Wojtyła did exactly that. These hierarchs are his faithful heirs.
Silence on the Social Kingship of Christ: The Syllabus Violated
The most damning aspect of the declaration is its total silence on the Social Kingship of Our Lord Jesus Christ. Pius XI, in Quas Primas (1925), instituted the Feast of Christ the King precisely to combat the “plague that poisons human society… the secularism of our times, so-called laicism.” He taught: “His reign encompasses not only Catholic nations… but also all non-Christians, so that most truly the entire human race is subject to the authority of Jesus Christ.” He commanded rulers: “Let rulers of states therefore not refuse public veneration and obedience to the reigning Christ.”
The EWTN-reported appeal contains not a single word about Christ the King. It speaks of “forgiveness,” “mercy,” “common good,” “Christian witness,” and “peace” — but a peace sine Cristo, a peace of the world (pax mundi), which Christ explicitly distinguished from His peace (Non sicut mundus dat, ego do vobis, John 14:27). The “common good” invoked is the temporal common good of Masonic lodges and internationalist NGOs, not the bonum commune ecclesiae which is the salvation of souls (salus animarum suprema lex).
The Syllabus (Error 55) condemns: “The Church ought to be separated from the State, and the State from the Church.” This declaration is the practical application of that condemned error. It presents the Church as a mere NGO facilitating “reconciliation” between two secular states (Poland and Ukraine), both of which are Masonic republics born of the French Revolution’s principles, neither of which recognizes the Kingship of Christ in their constitutions. The hierarchs do not call the Polish or Ukrainian governments to consecrate themselves to the Sacred Heart (as Pius XI urged in Quas Primas and Leo XIII in Annum Sacrum), nor to abolish abortion laws, nor to restore the Catholic confessional state. They call only for “disarmed language.”
Theological Bankruptcy: Mercy Without Justice, Forgiveness Without Conversion
The text quotes: “The Gospel in which we believe teaches us that the remedy for sin is forgiveness, and the limit that God has set for evil is mercy.” This is a truncated, Modernist Gospel. It omits the conditions of forgiveness: repentance (metanoia), confession, satisfaction, and amendment of life. It omits the Justice of God. St. Thomas Aquinas teaches that mercy presupposes justice; to offer mercy without demanding justice is not charity but cruelty — it confirms the sinner in his sin. The “forgiveness” proposed here is a cheap psychological amnesty for historical grievances, detached from the Sacrament of Penance and the objective moral order.
Furthermore, the appeal ignores the Lamentabili Sane Exitu (St. Pius X, 1907) condemnation of the proposition: “Faith, as assent of the mind, is ultimately based on a sum of probabilities” (Prop. 25). The signatories treat the Faith as a vague humanitarian ethics, reducing the depositum fidei to a resource for conflict resolution. This is Modernism in action: the synthesis of all heresies.
Conclusion: No Peace Without the Kingship of Christ
This joint declaration is a diplomatic communiqué of the civitas terrena, masquerading as a pastoral letter. It is signed by men who have no mission from Christ, invoking an antipope who has no authority, appealing to a false saint who is a heretic, promoting a unity that betrays the First Commandment, and seeking a peace that ignores the Rights of God.
True reconciliation between Poland and Ukraine — or any nations — is impossible extra Christum Regem. As Pius XI declared: “When once men recognize, both in private and in public life, that Christ is King, society will at last receive the great blessings of real liberty, well-ordered discipline, peace and harmony” (Quas Primas, 1925). The “disarmament of language” demanded by the conciliar sect is the disarmament of the Church Militant. We, the faithful remnants adhering to the integral Tradition, reject this Masonic pacifism. We cry out with the Prophet: “Pax, pax, et non est pax” (Jer. 6:14). There is no peace except in the Kingdom of Christ, submitted to His integral Law, governed by His valid Pastors, and sanctified by His true Sacrifice.
Non est pax, dicit Dominus, impiis (Is. 48:22). There is no peace, saith the Lord, for the wicked — nor for the hierarchs who serve them.
Source:
Catholic leaders urge Poland and Ukraine to pursue reconciliation, disarm language (ewtnnews.com)
Date: 02.07.2026