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The Appointment of Another Modernist “Archbishop” to Denver

The National Catholic Register reports on the installation of James Golka as the new “archbishop” of Denver, a position he assumed on March 25, 2026, following his tenure as “bishop” of Colorado Springs since 2021. Golka, who succeeded Samuel Aquila (appointed by the antipope Benedict XVI), shared his reflections in an interview with EWTN News, expressing surprise at his appointment and emphasizing his love for Jesus and his role as a pastor. He recounted his upbringing in Nebraska, his vocation to the priesthood, and the recent deaths of his parents, whom he claims to have felt present during his installation. Golka outlined his priorities for Denver as getting to know his priests, defending life, and listening to God’s plans for the archdiocese. This appointment, like all those made by the conciliar sect, is a selection of a man who will perpetuate the modernist revolution and the destruction of the true Faith.

Leo XIV in Pavia: Augustine, Interiority, and the Abomination of Synodality

VaticanNews portal reports on June 20, 2026, that the usurper Robert Prevost, styling himself “Pope Leo XIV,” made a pastoral visit to Pavia, Italy, where he venerated the relics of St. Augustine at the Basilica di San Pietro in Ciel d’Oro. Addressing clergy and laity, he spoke of avoiding pessimism, “reading the signs of the times,” the need to “turn inward” following St. Augustine’s teaching, and the importance of implementing “synodality” while potentially giving up past “structures and security.” The article presents these remarks as spiritually beneficial guidance for the faithful. This visit and its associated discourse are yet another manifestation of the post-conciliar apostasy, cloaking modernist errors in the mantle of a venerable Father of the Church while advancing the revolutionary agenda of the neo-church.

Colombia’s Presidential Runoff: A Choice Between Marxist Appeasement and Order

VaticanNews portal reports on the Colombian presidential runoff, presenting the choice between two candidates as merely “continuity or change,” while remaining characteristically silent on the supernatural dimension of governance and the absolute duty of the State to uphold Catholic social order. The article frames a contest between a Marxist negotiator and a law-and-order populist, yet neither candidate is evaluated against the immutable principles of the Church’s social doctrine, which demands that civil authority serve the common good under God, not under the dictates of revolutionary ideology or secular pragmatism.

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