Vatican News portal (09 July 2026) reports that “Bishop” Method Kilaini, Auxiliary Bishop Emeritus of Bukoba in Tanzania, expresses “immense gratitude” for antipope Leo XIV’s (Robert Prevost) inaugural encyclical Magnifica Humanitas, specifically praising its apology for the Holy See’s alleged role in legitimizing the transatlantic slave trade. The article frames this apology—issued on 25 May 2026, “coincidentally” Africa Day—as an act of “moral courage” and a “modern update on aspects of Catholic Social Teaching” drawing parallels between the 19th-century industrial revolution and today’s “digital transformation.” Kilaini, identifying as a historian, compares Leo XIV favorably to Leo XIII, claiming the latter “went against the prevailing trend” to address the Industrial Revolution. The encyclical’s paragraph 176 is quoted asking pardon “in the name of the Church” for the “immense suffering and humiliation” of slavery, while the UN General Assembly’s prior resolution declaring the slave trade the “gravest crime against humanity” is noted as context. Kilaini hails the document as a “big gift” for Africa, protecting it from “new forms of slavery and domination” in the age of AI. This spectacle of humanitarian sentimentality, utterly severed from the supernatural Kingship of Christ and the Church’s divine mandate to save souls, exposes the conciliar sect’s definitive apostasy into naturalistic philanthropy.
The Theft of Leo XIII’s Authority to Legitimize a False Magisterium
The cited article presents “Bishop” Kilaini invoking Pope Leo XIII as a precursor to the current antipope’s agenda, claiming Leo XIII “went against the prevailing trend and brought the Church to address issues that were important to the people of his time, namely the Industrial Revolution.” This is a calculated falsification of history and theology. Leo XIII, in his encyclical Quas Primas (1925), did not address the Industrial Revolution as a sociological phenomenon to be “managed” by a humanitarian Church; he proclaimed the Social Kingship of Christ the King as the only remedy for the evils of modern society. He taught: “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… For this reason, the entire human society had to be shaken, because it lacked a stable and strong foundation” (Quas Primas, citing Ubi Arcano). Leo XIII’s response to modernity was the institution of the Feast of Christ the King to combat laicism and secularism—the very errors the conciliar sect now embodies. Kilaini’s reference to Depuis le Jour (1899) on priestly formation is wrenched from its context to suggest a continuity of “openness to the world” that is the exact opposite of Leo XIII’s Syllabus condemnation of the proposition: “The Roman Pontiff can, and ought to, reconcile himself, and come to terms with progress, liberalism and modern civilization” (Syllabus, Error 80). The antipope’s encyclical is not an update of Leo XIII; it is a repudiation of him.
An Apology That Denies the Church’s Divine Constitution
The centerpiece of the article is the antipope’s request for pardon “in the name of the Church” for the transatlantic slave trade (No. 176). This act is theologically catastrophic. The Church, as a perfect society (Quas Primas: “the Church, established by Christ as a perfect society, demands for itself by a right belonging to it… full freedom and independence from secular authority”), is the spotless Bride of Christ (Eph. 5:27). Her Magisterium, protected by the charism of infallibility, cannot teach or command moral evil. To apologize for the “Church’s role” in slavery is to admit that the Church—the Ecclesia Docens—erred in faith and morals, thereby destroying the very grounds of credibility. The historical reality is that the Church, through numerous papal bulls (e.g., Eugene IV Sicut Dudum 1435, Paul III Sublimis Deus 1537, Gregory XVI In Supremo Apostolatus 1839), consistently condemned the enslavement of Indians and Africans as contrary to natural and divine law. The conciliar sect’s apology is not for the sins of members of the Church (which would be a personal act of penance), but for the alleged failure of the institution and its pastors—a tacit admission that the Holy Ghost failed to guide the Church into all truth (John 16:13). This is the heresy of evolutionism condemned by St. Pius X in Lamentabili Sane Exitu (Prop. 53, 54, 58, 59): “The organic structure of the Church is subject to change… Dogmas… are merely modes of explanation and stages in the evolution of Christian consciousness… Truth changes with man.” By apologizing for the past, the antipope declares the Church of the past guilty of error, making the Church of the present a different entity—a new religion.
Subordination to the United Nations: The New Exsequatur
The article explicitly notes the “coincidence” of the encyclical’s launch with Africa Day and highlights that the apology “came two months after the United Nations (UN) General Assembly declared in a resolution that the transatlantic slave trade was the gravest crime against humanity.” This sequencing is not accidental; it is the modus operandi of the conciliar sect: the Church no longer teaches from divine authority but echoes the dictates of the Masonic international order. The Syllabus of Pius IX condemns the proposition: “The civil government, even when in the hands of an infidel sovereign, has a right to an indirect negative power over religious affairs… In the case of conflicting laws enacted by the two powers, the civil law prevails” (Errors 41, 42). Here, the “civil power” is the UN, the “supreme court” of the Masonic New World Order. The antipope’s apology is an exsequatur granted to the UN’s moral judgment. The Church, which once judged nations (Quas Primas: “Christ received from the Father unlimited right over all that is created… all peoples, tribes, and tongues shall serve him”), now stands in the dock, begging pardon from a secular tribunal. This is the abomination of desolation standing in the holy place: the Vicar of Christ (so-called) acknowledging the superior moral authority of the “parliament of man.”
Reduction of Redemption to “Human Dignity” and AI Ethics
The article reveals the encyclical’s true anthropocentric core: “In the age of AI, the human person should maintain his dignity, truth, and freedom, and not be artificially manipulated… this encyclical is a big gift, as it protects us from new forms of slavery and domination by a few people who may not necessarily have a good conscience.” This is pure secular humanism. The “slavery” feared is not slavery to sin, to the devil, or to false religions (Islam, paganism, Modernism), but slavery to technology and bad actors. The remedy proposed is not the Social Kingship of Christ, not the Sacraments, not the Catholic Confessional State, but “ethical AI” and “human rights.” This is the laicism condemned by Pius XI: “the secularism of our times, so-called laicism, its errors and wicked endeavors… the Christian religion began to be equated with other false religions… subordinated to secular power… replaced by a natural religion, a natural inner impulse” (Quas Primas). The antipope’s “Magnifica Humanitas” magnifies man, not God. It is the cult of man prophesied by Paul VI (himself a usurper) but here fully realized as the new gospel. The “dignity of the person” becomes an autonomous absolute, severed from its source in the Imago Dei restored by grace, serving as the foundation for a globalist, technocratic humanitarianism.
The African Bishop as Token of the New Pentecost
“Bishop” Kilaini’s role in this narrative is symptomatic. He is presented as a “historian” who felt “uncomfortable and sometimes embarrassed when teaching about the slave trade, because of the Church’s past support for slavery.” This is the colonization of the African mind by Modernism. Instead of teaching the Catechism of the Council of Trent or the Syllabus, he teaches a revised history crafted by the enemies of the Church to induce guilt and submission. His “relief” at the apology signals the internalization of the hermeneutic of rupture: the pre-conciliar Church was wrong; the post-conciliar sect is right. He praises the encyclical for protecting Africa from “new forms of slavery and domination by a few people who may not necessarily have a good conscience.” This vague fear of “domination” ignores the real and present domination of Africa by the conciliar sect’s own false ecumenism (dialogue with Islam and paganism), its promotion of contraception and abortion via UN/NGO networks, and its destruction of the Traditional Latin Mass—the only true bulwark against the mysterium iniquitatis. Kilaini, a product of the post-conciliar formation, knows nothing of the Rights of Christ the King over African nations; he only knows the language of the NGO.
The “Double-Edged Sword” Heresy: Technology as a Theological Locus
Kilaini’s historical analogy—“With the progress of film, radio and television, Pope Pius XII issued Miranda Prorsus in 1957; Pope St. John Paul II wrote about the Internet in 2002, and Pope Francis spoke about communication, mentioning Artificial Intelligence”—constructs a false continuity of “pastoral engagement with media.” This narrative serves to legitimize the conciliar popes as a continuous line of legitimate authority. But Pius XII’s Miranda Prorsus warned of the moral dangers of media to the soul; John Paul II and “Francis” use media to propagate the new theology of encounter and accompaniment. The antipope’s encyclical on AI is not a pastoral warning; it is a theological legitimization of the Technocratic Order. By making AI a primary subject of an encyclical, the sect elevates a tool to the status of a theological locus, implying that the Incarnation and Redemption must be “updated” for the “digital age.” This is the Modernist error condemned by St. Pius X: “Christ did not proclaim any specific, all-encompassing doctrine suitable for all times and peoples, but rather initiated a certain religious movement, applied or applicable to different times and places” (Lamentabili, Prop. 59). The Faith is immutable; AI is a passing configuration of matter. To treat them as interlocutors is idolatry of the creature.
Canonical Nullity of the Antipope’s Act
From the perspective of integral Catholic theology, the “apology” and the encyclical are null, void, and of no effect (irritus, cassus, et nullius). Pope Paul IV’s Bull Cum ex Apostolatus Officio declares that if a Roman Pontiff “prior to his promotion… has defected from the Catholic Faith or fallen into some heresy: (i) his promotion or elevation… shall be null, void, and of no effect.” The line of claimants since John XXIII has publicly professed the heresies of religious liberty, false ecumenism, collegiality, and the new Mass—formal heresies destroying the papal office ipso facto (St. Robert Bellarmine, De Romano Pontifice: “A manifest heretic… by that very fact ceases to be Pope and head… he cannot be the head of something of which he is not a member”). Robert Prevost, by accepting the “election” of a heretical conclave, by promulgating the new rites, and by issuing an encyclical that subordinates the Church to the UN and naturalizes the Faith, manifests the heresy of Modernism. He is not the Pope; he is a usurper (antipope). “Bishop” Kilaini, ordained in the new rite (invalid in form and intention) and adhering to the antipope, holds no jurisdiction. His “gratitude” is the sentiment of a functionary of the paramasonic structure occupying the Vatican.
Conclusion: The Kingship of Christ Denied, the Reign of Antichrist Advanced
The article, stripped of its humanitarian veneer, is a bulletin from the abomination of desolation. It celebrates the replacement of the Social Kingship of Christ—“His reign encompasses also all non-Christians, so that most truly the entire human race is subject to the authority of Jesus Christ” (Quas Primas)—with the kingship of man under the aegis of the United Nations and Artificial Intelligence. The apology for slavery is a strategem: by confessing a fabricated institutional guilt for the past, the sect acquires the moral capital to dictate the future—a future of digital ID, algorithmic governance, and universal humanitarianism without the Cross. Africa does not need “protection from new forms of slavery” via an encyclical on AI; it needs the Catholic Faith entire, the Traditional Latin Mass, and the Social Reign of Christ the King to cast out the demons of Islam, paganism, and Modernism. The conciliar sect offers stones for bread. “You are Christ the King of glory!” sang the faithful at Nicaea’s centenary (Quas Primas). Today, the usurpers sing: “You are Man, the measure of all things.” Anathema sit.
Source:
Magnifica Humanitas seeks to protect Africa from new forms of slavery (vaticannews.va)
Date: 09.07.2026