Antipopes of the Antichurch
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U.S. Government Moves to Seize Land from New Mexico Diocese in Order to Build Border Wall
EWTN News reports that the United States government, through the Department of Homeland Security, has initiated an eminent domain action against the Diocese of Las Cruces in New Mexico, seeking to seize a parcel of land at the base of Mount Cristo Rey — the site of a 29-foot statue of Christ and an annual pilgrimage destination for thousands of the faithful. The government proposes to pay just over $183,000 for the privilege of erecting fencing, vehicle barriers, security lighting, cameras, and sensors on ground sanctified by Catholic devotion. The diocese, for its part, filed a response claiming the seizure would “substantially burden” religious freedom and rights of worship. This case is a microcosm of a far larger spiritual catastrophe: the systematic subordination of God’s rights to the idolatrous claims of the secular state, a subordination in which the conciliar sect itself is complicit through its own revolutionary doctrines on religious liberty.
The Neo-Church Venerates a Heretic at a Masonic Shrine — On the Feast of the Fatima Deception
The National Catholic Register, citing Vatican News, EWTN, and ACI Prensa, reports that on May 13, 2026 — the anniversary of the so-called “apparitions” of Fatima and the assassination attempt against John Paul II — Leo XIV (Robert Prevost) stopped at the site in St. Peter’s Square where Karol Wojtyła was shot in 1981, knelt, touched the commemorative plaque, and prayed in silence. The article presents this gesture as an act of authentic Catholic piety, linking it to the Fatima cult and to the “Marian catechesis” delivered by the usurper during his general audience, in which he described Mary as “model of the Church” and “icon of the Mystery,” drawing on the conciliar document *Lumen Gentium*. The article frames the entire event within the Fatima narrative, including the claim that the Virgin Mary “guided the bullet” and saved Wojtyła’s life. This report is not merely a news item; it is a concentrated exhibition of the theological bankruptcy, historical fraud, and spiritual deception that define the post-conciliar sect occupying the Vatican.
The Paramasonic Stagecraft of “Holy See” Diplomacy
VaticanNews portal reports on May 13, 2026, that thirteen ambassadors accredited to the so-called “Holy See” were awarded the title of Knight or Dame Grand Cross of the Order of Pius IX, following two years of diplomatic service. The ceremony was held on the anniversary of the “Pope’s” election, with Archbishop Paolo Rudelli, Substitute for General Affairs at the Secretariat of State, presenting insignia and parchments. This spectacle of post-conciliar diplomatic pageantry, draped in the stolen vestments of Catholic tradition, reveals the utter spiritual bankruptcy of the neo-church’s paramasonic apparatus — an institution that has reduced the Church’s supernatural mission to the level of secular statecraft and Masonic ritualism.
Kidnapped Priest Released After Three Months — The Neo-Church’s Silence on Martyrdom and the Crisis of Faith in Nigeria
Vatican News portal reports the release of Fr. Nathaniel Asuwaye, a priest of the Catholic Diocese of Kafanchan in Nigeria, who was abducted on February 7, 2026, from his parish residence in Kaduna State. The diocese issued a statement on May 12 expressing “deep gratitude to God” for his safe return after three months in captivity, noting that he is “in good spirits” and receiving medical care. The statement emphasized prayer, Marian devotions, and communal solidarity as instrumental in securing his release. However, the fate of ten parishioners kidnapped alongside him remains unknown, and at least two other Catholic priests are still held captive in Nigeria. The article frames the event within broader concerns over insecurity and criminality, calling for “stronger security measures” and “renewed efforts to protect human life.” Yet, from the perspective of integral Catholic faith, this narrative reveals not only the physical peril faced by clergy in regions plagued by violence but also the profound theological and spiritual bankruptcy of the post-conciliar Church’s response—or lack thereof—to persecution, martyrdom, and the supernatural dimensions of suffering.
Varia
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