Without a doubt, if Leo XIV continues synodality and ecumenism in the same way that Francis did, we should expect grave harms. Although he may ultimately do this, it is worth taking a closer look both at what Leo XIV has said and at the true evils of ecumenism and synodality. As we will see, Leo XIV has already shown signs that he is inclined to abandon the worst aspects of Vatican II’s false ecumenism regime.
In his May 19 audience with representatives of other churches, ecclesial communities, and other religions, Pope Leo XIV said something that, at least superficially, might cause serious concern among Traditional Catholics:
“Aware, moreover, that synodality and ecumenism are closely linked, I would like to assure you of my intention to continue Pope Francis’ commitment to promoting the synodal nature of the Catholic Church and developing new and concrete forms for an ever stronger synodality in ecumenical relations.”
Without a doubt, if Leo XIV continues synodality and ecumenism in the same way that Francis did, we should expect grave harms. Although he may ultimately do this, it is worth taking a closer look both at what Leo XIV has said and at the true evils of ecumenism and synodality. As we will see, Leo XIV has already shown signs that he is inclined to abandon the worst aspects of Vatican II’s false ecumenism regime.
While we are on the journey to re-establishing full communion among all Christians, we recognise that this unity can only be unity in faith. As Bishop of Rome, I consider one of my priorities to be that of seeking the re-establishment of full and visible communion among all those who profess the same faith in God the Father, the Son and the Holy Spirit.” – Pope Leo XIV
What Are the True Evils of False Ecumenism and Synodality?
Archbishop Marcel Lefebvre did not have to confront synodality but his insights on the evils of ecumenism help us properly evaluate Leo XIV’s statements about both ecumenism and synodality. In his The Mystery of Jesus, Archbishop Lefebvre wrote about the way in which false ecumenism undermines the Church’s teaching on salvation:
“All peoples and nations should know that there is no salvation possible outside of our Lord Jesus Christ because there is only one Savior. We must be so convinced of this truth that we reject all forms of this false ecumenism that invents ways of salvation other than our Lord; which invents a priesthood outside of our Lord, and a kingship without Him, that is to say, the reign of man, the reign of people — in a word, this false democracy which places people in the place of God and our Lord.” (p. 105)
In its standard manifestations, false ecumenism is evil because it misleads souls into thinking that there is a way of salvation outside of the Church established by Our Lord. Interestingly, Archbishop Lefebvre’s criticism of the “false democracy” inherent in ecumenism applies even more specifically to synodality, which truly places the people in the place of God by allowing them to essentially vote on doctrinal matters.
Archbishop Lefebvre continued by elaborating on the evils of false ecumenism:
“This is truly the modern heresy, which can be designated by a new term, for it really seems to be a new heresy in addition to modernism, liberalism, and all these old errors. It seems to me that this new heresy can be called ecumenism, false ecumenism. If there were to be a true ecumenism, it would have to be defined. False ecumenism has it that the Catholic Church is not the only true religion. Men of the Church have invented a new ecumenical Church which places itself on the same level as other religions, which accepts all errors, and by that very fact secularizes all the states.” (p. 105)
So false ecumenism teaches that non-Catholic religions can be true religions that lead souls to Heaven. And again, what Archbishop Lefebvre said about false ecumenism could be applied even more accurately to synodality, which has effectively created a Synodal Church that accommodates all errors.
In his They Have Uncrowned Him, Archbishop Lefebvre provided an important clarification about false ecumenism::
“The only means of salvation is the Catholic Church. Insofar as they are separated from the unity of the true faith, the Protestant communions cannot be used by the Holy Ghost. He can only act directly on the souls or make use of the means (for example, baptism) which, in themselves, do not bear any indication of separation. One can be saved in Protestantism, but not by Protestantism! In heaven there are no Protestants, there are only Catholics!” (p. 176)
This subtle distinction is absolutely vital because those who think that souls can be saved by non-Catholic religions have far less reason to become (or remain) Catholic. Vatican II’s push for Christian unity through false ecumenism has completely obscured this reality such that it is rare for Novus Ordo clerics to insist that all souls must belong to the Catholic Church to please God and save their souls.
Leo XIV said these words precisely in the context in which he might have been expected to reaffirm the core heresies of false ecumenism. Instead, in the presence of the many non-Christians in his audience, he affirmed that unity must be in Christ.
Importantly, though, the Church’s teaching on this can never change. What Pope Pius XI wrote in his 1926 encyclical on religious unity, Mortalium Animos, remains true today and always will:
“So, Venerable Brethren, it is clear why this Apostolic See has never allowed its subjects to take part in the assemblies of non-Catholics: for the union of Christians can only be promoted by promoting the return to the one true Church of Christ of those who are separated from it, for in the past they have unhappily left it. To the one true Church of Christ, we say, which is visible to all, and which is to remain, according to the will of its Author, exactly the same as He instituted it.”
Thus, any teaching opposed to this is a grave evil because it stands in the way of people serving God and saving their souls.
What Has Leo XIV Actually Said on Synodality and Ecumenism?
Notwithstanding the worrisome statement that he intended to “continue Pope Francis’ commitment to . . . developing new and concrete forms for an ever stronger synodality in ecumenical relations,” we can find some reason for cautious optimism in Leo XIV’s address. Crucially, he emphasized the need for real unity to be a unity in Faith:
“My election has taken place during the year of the 1700th anniversary of the First Ecumenical Council of Nicaea. That Council represents a milestone in the formulation of the Creed shared by all Churches and Ecclesial Communities. While we are on the journey to re-establishing full communion among all Christians, we recognise that this unity can only be unity in faith. As Bishop of Rome, I consider one of my priorities to be that of seeking the re-establishment of full and visible communion among all those who profess the same faith in God the Father, the Son and the Holy Spirit.”
These words are anathema to the proponents of false ecumenism and synodality because “unity in Faith” amounts to the same regime that Pope Pius XII and his predecessors consistently upheld.
Moreover, it is worth observing that Leo XIV said these words precisely in the context in which he might have been expected to reaffirm the core heresies of false ecumenism. Instead, in the presence of the many non-Christians in his audience, he affirmed that unity must be in Christ:
“Indeed, unity has always been a constant concern of mine, as witnessed by the motto I chose for my episcopal ministry: In Illo uno unum, an expression of Saint Augustine of Hippo that reminds us how we too, although we are many, ‘in the One — that is Christ — we are one’ (Enarr. in Ps., 127, 3). What is more, our communion is realised to the extent that we meet in the Lord Jesus. The more faithful and obedient we are to him, the more united we are among ourselves. We Christians, then, are all called to pray and work together to reach this goal, step by step, which is and remains the work of the Holy Spirit.”
In this regard, Leo XIV opposed not only Francis but also John Paul II, who did more than anyone to promote false ecumenism.
In a real sense, Leo XIV probably cannot abandon the structures of false ecumenism and synodality altogether, but he can reject and undermine their most pernicious aspects. If he were to do so, so much of the Vatican II revolution would suddenly lose its bogus theological support.
Lest we imagine that Leo XIV’s words in the recent audience do not represent his true thinking, we find essentially the same message in a 2023 interview recently cited by LifeSite:
“When I think of St Augustine, his vision and understanding of what it means to belong to the Church, one of the first things that springs to mind is what he says about how you cannot say you are a follower of Christ without being part of the Church. Christ is part of the Church. He is the head. So people who think they can follow Christ ‘in their own way’ without being part of the body, are, unfortunately, living a distortion of what is really an authentic experience.”
This opposes not only the entire heresy of false ecumenism but also the cafeteria Catholicism it has helped engender.
As Leo XIV noted in his May 19 audience, John XXIII and his successors all played a role in advancing ecumenism. In a real sense, Leo XIV probably cannot abandon the structures of false ecumenism and synodality altogether, but he can reject and undermine their most pernicious aspects. If he were to do so, so much of the Vatican II revolution would suddenly lose its bogus theological support. None of this necessarily means the crisis is nearing its end, but it gives us reason for modest hope and cause for fervent prayer. Immaculate Heart of Mary, pray for us!
