The Vatican News portal reports on an interview with Father Antonio Rella, parish priest of the Immaculate Heart of Mary in La Guaira, Venezuela, following the devastating earthquakes of 24 June 2026. The piece frames the disaster exclusively through the lens of humanitarian relief, material reconstruction, psychological accompaniment, and a generic, de-supernaturalized “prayer,” presenting the parish as a logistics hub for Caritas and civil society. The article epitomizes the conciliar church’s apostasy: it substitutes the social reign of Christ the King for secular humanitarianism, the propitiatory Sacrifice for a “community medicine bank,” and the call to penance for a Pelagian “resilience.”
The Naturalistic Reduction of Divine Chastisement to “Apocalyptic Scenes”
The article opens with the priest describing the devastation: “Some places resemble war zones, while others bring to mind apocalyptic scenes, with entire buildings reduced to rubble.” Note the vocabulary: “war zones,” “apocalyptic scenes” — purely phenomenological, journalistic descriptors. There is not a whisper of the theological reality of divine permission or chastisement for sin. The Syllabus of Pius IX condemns the proposition that “The teaching of the Catholic Church is hostile to the well-being and interests of society” (Error 40); the conciliar church, by contrast, renders itself irrelevant to society precisely by refusing to interpret history through the lens of Faith. St. Pius X in Lamentabili sane exitu condemned the Modernist error that “Christ did not proclaim any specific, all-encompassing doctrine suitable for all times and peoples, but rather initiated a certain religious movement” (Prop. 59). Here, the “religious movement” is reduced to disaster relief.
The priest speaks of “tremendous hope among so many families” for finding missing relatives alive. This is natural hope, not the virtus theologalis anchored in the Resurrection and the Last Judgment. The “uncertainty” extends to “access to water, food and economic security” — the cura sui of the natural man. Where is the certitudo of the Credo? Where is the preaching of “Convertimini ad me in toto corde vestro” (Joel 2:12)? The silence is the accusation.
The Parish as NGO Warehouse: The “Church” of the New Advent
The text boasts: “The parish has become a gathering place for the priests and also a distribution centre for aid to neighbouring communities.” The domus Dei is explicitly repurposed as a centrum distributionis. The altar was damaged, statues fell — but the building “remained structurally sound” to serve as a warehouse. This is the ecclesiology of Gaudium et Spes: the Church as “sign and instrument of communion with God and unity of the human race” (GS 1), emptied of its munus sanctificandi and reduced to munus sociale. Pius XI in Quas Primas teaches: “The Church, established by Christ as a perfect society, demands for itself by a right belonging to it, which it cannot renounce, full freedom and independence from secular authority… in fulfilling the mission entrusted to it by God — to teach, govern, and lead all to eternal happiness… it cannot depend on anyone’s will.” Here, the parish depends entirely on the will of Caritas, civil defense, and international NGOs.
The priest highlights “the extraordinary outpouring of solidarity from across Venezuela and from many countries around the world.” Solidarity — the Masonic watchword, the substitute for Caritas Christi (2 Cor 5:14). The Syllabus condemns the error that “The civil government… has a right to an indirect negative power over religious affairs” (Error 41); today, the conciliar church begs for the collaboration of the civil power and praises it as “solidarity.” Caritas Venezuela is lauded as “The first organisation to respond immediately.” Not the Sacraments. Not the Mass. Not the Extreme Unction for the dying. Caritas.
Spiritual Care Without the Supernatural: Empathy as Substitute for Grace
The priest admits: “It is not easy not to put yourself in another person’s place. It is practically impossible not to empathise.” Empathy — the modern psychological category — replaces the gratia sanans. He recalls a grandmother searching for her granddaughter and funeral Masses for victims, “including a child just one year old.” “Finding the right words to shed the light of faith on such a reality is no easy task,” he says. Indeed, for a Modernist priest formed in the nouvelle théologie, it is impossible. The “light of faith” in Vatican II’s Lumen Gentium is not the lumen gloriae of the Beatific Vision nor the lumen fidei of Trent, but a vague “sharing in the joys and hopes” of men (GS 1).
He compares the tragedy to the 1999 Vargas mudslides: “This is not my first rodeo.” A colloquialism befitting a social worker, not a alter Christus. The priority: “reconstruction of churches, seen not simply as buildings but as places of encounter, consolation and prayer for their communities.” Encounter, consolation, prayer — the triad of the homo psychologicus. Pius XI: “Christ reigns in the minds of men… because He Himself is Truth… He reigns also in the wills of men… because He inclines our free will and conquers it with His inspiration.” The conciliar “church” offers not Truth to the mind, nor Grace to the will, but “consolation” to the emotions.
The priest says: “I always tell my parishioners that this is their home… They can come here whenever they wish to praise God, to thank Him, or even to argue with Him.” Argue with God — the ultimate blasphemy of the theologia crucis inverted into a therapeutic dialogue. Job did not “argue”; he repented in dust and ashes (Job 42:6). This is the democratization of the divine, the fruit of the false ecumenism and religious liberty condemned by Gregory XVI (Mirari Vos) and Pius IX (Quanta Cura).
Materialism as the Sole Horizon: Food, Water, and the “Community Medicine Bank”
The article concludes with a litany of material needs: “Water and food remain the most urgent needs… ensuring a steady supply of food will remain the greatest priority in the weeks ahead.” The parish has established a “community medicine bank.” The corporal works of mercy are severed from the spiritual works and the Sacraments. St. James warns: “If a brother or sister be naked, and want daily food: And one of you say to them: Go in peace, be ye warmed and filled; yet give them not those things that are necessary for the body, what shall it profit? So faith also, if it have not works, is dead in itself” (Jas 2:15-17). But the conciliar church gives the body only — and calls it “mission.”
The final appeal: “Never stop praying for Venezuela… Not everyone can help materially, but a daily prayer for us is worth so much, because it reaches the throne of God, where it bears fruit.” Generic prayer — no mention of the Holy Mass, the Rosary, the Sacred Heart, the intercession of the Mediatrix of All Graces. “Faith does not make things easy; it simply makes them possible, because it gives us the strength in our souls to keep moving forward.” This is Pelagianism pure and simple: faith as a natural psychological resource, a “strength in our souls,” not the donum Dei whereby “the just man liveth by faith” (Rom 1:17; Hab 2:4). The Council of Trent anathematizes: “If anyone shall say that justifying faith is nothing else than confidence in the divine mercy pardoning sins for Christ’s sake… let him be anathema” (Sess. VI, Can. 12). Here, faith is “strength to keep moving forward.”
Symptomatic Diagnosis: The Abomination of Desolation in Action
This article is not an anomaly; it is the modus operandi of the ecclesia novae adventus. Every element exposes the heresis in radice of the conciliar revolution:
- Denial of the Social Kingship of Christ: No call for the public recognition of Christ’s rights over Venezuela (cf. Quas Primas, Ubi Arcano). The State is not exhorted to “order all relations… on the basis of God’s commandments” (Quas Primas).
- Substitution of the Supernatural by the Natural: The munus sacerdotale is abandoned for the munus humanitarium. The priest is a coordinator, not a mediator.
- Ecumenism of Action: “Solidarity from within Venezuela and beyond” — collaboration with all religions and none, indifferent to the unum necessarium (Lk 10:42).
- Religious Liberty in Practice: The church functions as a public service provider under the aegis of the secular State, violating the condemnation of Error 55: “The Church ought to be separated from the State, and the State from the Church.”
- Silence on Sin, Judgment, Hell: The kerygma of the Modernist is “God loves you, we help you.” The kerygma of Christ is “Repent, for the kingdom of heaven is at hand” (Mt 4:17).
The “Father Antonio Rella” of the article is a functionary of the paramasonic structure occupying the Vatican. His “parish” is a franchise of the neo-church. The earthquakes are a visitatio Dei — a call to penitentiam agite. The conciliar church answers with distributionem aquae et panis. “Woe to you that are filled: for you shall hunger. Woe to you that now laugh: for you shall mourn and weep” (Lk 6:25). The true Church in Venezuela — if any remains — is not in the “Immaculate Heart of Mary Parish” serving as a warehouse, but in the catacombs where the Mass of Ages is offered for the propitiationem peccatorum, where the Social Reign of Christ is proclaimed, and where the faithful “argue” not with God, but cry out: Kyrie eleison.
Source:
La Guaira parish priest: Never stop praying for Venezuela (vaticannews.va)
Date: 10.07.2026