The title of this presentation is a take-off from the protocol entitled “Tylenol and watchful waiting” which the Italian authorities imposed for all people who tested positive for Covid during the psychopandemic. The government ordered hospitals and doctors not to treat cases of pneumonia, limiting themselves to administering Tylenol and waiting for the patients’ conditions to worsen, after which they were admitted to intensive care, sedated, and killed with forced ventilation. The title “Synodality and watchful waiting” therefore draws a parallel between the way the civil authorities maximized the damage from the psychopandemic farce and the way ecclesiastical authorities are managing the post-conciliar crisis.

It is difficult to believe that the cancellation of the quæstio liturgica from the discussions of the first Extraordinary Consistory convened by Leo and the two typewritten pages issued by Cardinal Roche have no correlation. Indeed, one wonders if it was not Leo himself who leaked through Roche the line he intends to follow. From this we can suppose that limiting one’s judgment to the Prefect of Divine Worship is reductive, as well as misleading; and that Prevost considers the Consistory to be a sort of extension of the Synod of Bishops, upon which decisions already taken in other places are imposed through the “synodal way,” making them appear to be the fruit of an open and frank “dialogue.” The line being dictated is therefore very clear: “There is no going back” – even if this means continuing towards the abyss.

The idea has never crossed the mind of almost any of the Bishops that the disaster we have been witnessing for sixty years could have been willed and organized by infidel ecclesiastics, who were made to ascend to the highest levels of the Catholic hierarchy precisely because they were corrupt and blackmailable and therefore could be used to introduce the revolution of Vatican II into the bosom of the Church. 

This finds a parallel in what we saw happen in the medical profession during the psychopandemic, when good doctors were eclipsed by unqualified impostors who were totally subservient to pharmaceutical companies and the interests of those who gave them visibility, money, and power in return. Both good clerics as well as conscientious physicians have found themselves ostracized, discredited, and disbarred for wanting to continue doing what they had previously been taught to do by authority that was truly vigilant and was not sold out. 

According to the cheerleaders of the conciliar revolution, the collapse of priestly and religious vocations, the abandonment of the frequency of Mass and the Sacraments by the faithful, the total ignorance of Christian doctrine, and the progressive loss of social relevance of Catholics is supposedly not the logical and necessary effect of the muddle of doctrinal, moral, liturgical, and disciplinary errors introduced by the conciliar reforms, but is rather all a big unfortunate and fortuitous coincidence – just like the death of the vaccinated after being inoculated with an experimental serum whose adverse effects were forbidden from being disclosed. If we have not yet seen positive results from the Council – the famous “conciliar springtime” we were assured was coming – and the present ecclesial disaster is undeniable, then we are told it is because Vatican II has not yet been applied as it should have been: this is what Bergoglio said and what Prevost repeats today. Thus, faced with the worsening of the patient’s already dramatic situation, the doctor administers the alleged healing drug at even more massive dosages and works to ensure that the medicines of sound doctrine, a Liturgy consistent with that doctrine, and solid preaching are nowhere to be found, despite the fact that they had once proven to be largely effective – just as was done with ivermectin at the time of Covid. 

Roche, Grech, and Tucho Fernández (among others) are the marketers of a poisoned product that in order to impose itself must necessarily cancel any possible competition, because the mere presence of an alternative would make the fraud obvious. Roche’s attitude of fierce aversion to the Catholic Mass and the magisterial framework that underlies it serves to conceal his criminal intention – in other words, his malice – in having deliberately chosen to deprive the Catholic Church of all those protections that would have allowed Her to face the threats and challenges of an increasingly hostile world. 

Roche knows very well – as did many other prelates before him, not surprisingly placed at the head of important dicasteries – that Vatican II and the liturgical reform are opposed and irreconcilable with what the Catholic Church has taught and practiced for two thousand years, and that the changes introduced were intended to cause very serious damage to the ecclesial body – just as the health organizations that promoted the “vaccine” were aware that they were administering a highly harmful drug that would cause sterility, cancer, autoimmune diseases, and death. The aim of the globalists is in fact the depopulation of the planet, not the common good; the aim of the modernists is losing souls, not leading them to eternal beatitude. The enemy to be overthrown, in the Luciferian mind of both globalists and modernists, is Christ the King and High Priest, the Lord of All Nations and Lord of the Church. The role of these fifth columns is to provide an apparent and plausible reason that distracts from recognizing the subversive intentions they intend to carry out. Thus, in order to make priests and faithful swallow what until yesterday was inconceivable, they were reassured that the post-conciliar liturgical reform were intended to give a greater participation in the sacred action, a renewed knowledge of the Sacred Scriptures, and a new missionary zeal to face the challenges of the modern world. If they had been told that Vatican II was intended to serve as an instrument of destruction of the Catholic Church, no one would have ever accepted it, just as no one would have allowed themselves to be inoculated with a severely debilitating gene serum. The first “safe and effective” dose of modernism, injected by means of Vatican II, has required a second liturgical booster, a further ecumenical booster, and now yet a fourth injection of synodality, each time passing off the “conciliar serum” as a miraculous cure. For this reason, they look at the Mass of Saint Pius V just like ivermectin, prohibiting its celebration. For the Mass of All Time shows what the true cure is and at the same time also shines light on the causes of the evil from which the ecclesial body suffers.

If the proponents of the Council were acting in good faith, nothing would prevent them from recognizing the error and remedying it, returning to what has proven effective and valid for millennia. But it is precisely their bad faith that impels them to deny the evidence and persist in passing off Vatican II as a “prophetic event” in the face of which no second thought, no reluctance is possible. If the faithful understood the deception of which they have been victims, they would also understand the dishonesty with which Cardinals and Bishops have acted and continue to act, and they would distance themselves from it. That is why no derogation from its application must be permitted, all the more so if these exceptions demonstrate how much better the “old liturgy” of the “old church” was.

Roche’s writing distributed to the Cardinals confirms this bad faith, because he continues to obsessively repeat the specious and false arguments initially put forward to justify the conciliar revolution, when we all know that the subversive minds who orchestrated it were well aware of what they wanted to achieve. And after having made a clean slate of both Catholic teaching and liturgy, they cannot go back without their betrayal appearing in all its evidence. 

The pathetic attempts to give the appearance of legitimacy to a subversive action carried out by heretical and corrupt ecclesiastics serve neither the cause of the Holy Church, nor the glory of God, nor the salvation of souls. They are the last, arrogant gesture of those who know they have no other option to maintain power but to impose their will with the authoritarianism of tyrants. And it is disheartening to see how the few critical voices within the ecclesial body – which are quite moderate, moreover – do not want in any way to question the Council and the Novus Ordo, but simply to place the Catholic Magisterium and the Tridentine Mass alongside them, without understanding that this coexistence of opposites is impossible. 

This Consistory establishes the continuity between Bergoglio and Prevost on all the controversial points of the synodal agenda and on the irrevocability of the Council. On the modernist front, there is the bad faith of those who declare themselves “inclusive of everyone” except Catholics; on the conservative front – which we could call Ratzingerian – there is the erroneous conviction that the Tridentine liturgy and the Montinian rite are two legitimate ways of expressing the same Faith, which Vatican II supposedly did not change. Roche is well aware that the Vetus Ordo and Novus Ordo are incompatible not so much because of the ceremonial aspects, but because the former has the Catholic Faith as its doctrinal substratum while the latter is based on the dogmatic and ecclesiological errors that the Council made its own. Yet among the “conservatives” there are those who play into the hands of the modernists, insisting that “Vatican II was simply misinterpreted” and on the continuity between the Catholic Church and the synodal church.

And here we come to the heart of the matter. Any Catholic knows that the Holy Church is indefectible, because of the promises of Christ; and that this indefectibility is also expressed in the Apostolic Succession, which ensures the transmission of the Depositum Fidei and the mission of sanctifying souls until the end of the world, thanks to the special action of the Holy Spirit. But this does not mean that Her Hierarchy cannot be infiltrated and occupied by emissaries of the enemy, who claim to be recognized as legitimate authorities, while legislating and governing against the Church herself. By their fruits you will know them (Mt 7:20). Acknowledging the conciliar and synodal coup should therefore be the first step in being able to remedy it. But this would also mean acknowledging that the authority of the Hierarchy has been usurped by false shepherds, to whom no obedience is due. This is what “conservatives” do not want to accept, because they do not recognize that Council as a coup: the most they can do is deplore its erroneous interpretations.

By way of example, it is enough to cite the proposal with which Bishop Schneider has groveled before the Sacred Foot: an Apostolic Constitution that would regularize the peaceful coexistence between the Vetus and Novus Ordo. This fictitious pax liturgica would sanction the de-dogmatization of the liturgy (and the de-liturgization of doctrine), through the artificial and unnatural separation of lex credendi and lex orandi. The canon of Faith and the canon of prayer would therefore no longer each be an expression of the other: it would be possible to adhere to the errors of Vatican II while celebrating the Tridentine Mass, which is obviously an unacceptable paradox.

The attitude of Cardinal Burke is also disconcerting, speaking of the Consistory as “a great benefit” and deploring only its organizational aspects, while remaining silent about the process of synodalization of the Church that is now in progress. The standard-bearer of conservatism has not shown the combativeness initially shown during the era of the Dubia. Not wishing to face the real problems that afflict the Church and being convinced that there is no contradiction between the Catholic Faith and the conciliar and synodal creed, His Eminence hopes for a pax liturgica that displeases everyone and that his interlocutors in the Vatican will be careful not to agree to.

Leo has not made any gesture or uttered a single word that ratifies the pious illusions of conservatives. On the contrary, he has reiterated verbo et opere his own absolute continuity with his predecessor Bergoglio in the construction of a synodal church that is different from the one that Our Lord founded. The subservience of the conciliar and synodal church to revolutionary principles and the globalist agenda is total and even flaunted. It constitutes the ultimate proof of a subordination of the Hierarchy to the subversive elite that holds the West hostage and to a power that is ontologically anti-human and antichristic: both deep church and deep state continue to pursue the same goals and ensure the obedience of the faithful and citizens, even resorting to the use of force.

Nothing even remotely suggests that this race towards the abyss can stop itself. On the contrary: the more evident the disastrous results obtained, the more rulers and ecclesiastics insist on re-proposing as a presumed remedy what is instead the cause. In the face of such obstinacy, it is necessary to take note of an endemic crisis of earthly authority – both civil and religious – which only Our Lord will put an end to, when He retakes possession of the Royal and Priestly power that today has been usurped.

+ Carlo Maria Viganò, Archbishop

18 January 2026
Dominica II post Epiphaniam
Commemoratio Cathedræ S.cti Petri Romæ