Cardinal Matteo Zuppi is Declared a Heretic

May the grace of God Our Lord Jesus Christ be with you!

Ladies and gentlemen, brothers and sisters in Christ

Preliminary Note - Since the usual publication date of my articles, Wednesday, would coincide with the beginning of the Conclave, exceptionally I opted to anticipate this publication.

Here is the list of the most problematic papabili (those eligible to be Pope), some already denounced here: De Kesel, Hollerich, Grech, Marx, Radcliffe, McElroy, Tobin, Farrell, Cupich, Gregory, Chow, Parolin, Gugerotti, Prevost, You Heung-sik, Kikuchi, Turkson, Tagle, Zuppi, Roche, Bo, De Aviz, Rocha, Tolentino Mendonça, Czerny, Semeraro, Krajewski, Nemet, Cobo Cabo, Spengler, Fernandez, Romero, Battaglia, Vesco.

There are others who could be problematic if they allow themselves to be influenced by the Devil, who, as Saint Peter refers, is always around us roaring like a lion to make us lose our way.

Let us pray for a Pope who is fond of Catholic doctrine, humble, and faithful to the Word of God and the two-thousand-year Magisterium of the Catholic Church!

Zuppi’s Mug Shot

He thinks he can do whatever he pleases and still be considered a Catholic. For him, flirting with communists, homosexuals, and Protestants is his idea of gaining popularity in order to be seen as papabile. Matter of fact, his understanding of the Catholic Church isn’t far removed from what is known about the decadence of the Roman Empire.

1-Origins and Formation

1.1 Roman Heritage, Post-Traditional Formation

Although born into a traditionally Catholic Roman family, Zuppi departed early from that heritage. He dismissed the faith of his parents as “obsolete and moralistic,” embracing instead the Community of Sant’Egidio, where he found what he called “another Gospel and another Church.” This fundamental shift set the tone for his lifelong preference for spontaneity, inclusivity, and horizontal expressions of faith, as opposed to doctrinal integrity and vertical communion with Tradition.

1.2 Early Career and Powerful Networks

From early on, Zuppi benefited from insider connections: his father worked at L’Osservatore Romano, and his mother was niece to Cardinal Confalonieri. He rose through the ranks under the patronage of Vincenzo Paglia and Benedict XVI, ultimately becoming Archbishop of Bologna under Pope Francis. The replacement of Cardinal Caffarra — a pillar of orthodoxy — by Zuppi is emblematic of the current regime's strategy of displacing defenders of Tradition.

2-Ideological Foundations and Ecclesial Vision

2.1 The Spirit of Vatican II as Compass

Zuppi is best understood as a pure product of the post-conciliar Church. His thought and pastoral program are explicitly shaped by Vatican II, which he interprets through the prism of mercy, dialogue, and inclusivity — concepts unmoored from the traditional framework of justice, repentance, and dogmatic truth.

2.2 Sant’Egidio and the New Catholicism

Through the Sant’Egidio Community, Zuppi internalized a progressive, lay-driven, pacifist, and interreligious ecclesiology. This orientation privileges negotiation over proclamation, coexistence over conversion, and horizontal fraternity over vertical supernatural order. If Zuppi becomes pope, Andrea Riccardi, the founder and most influential figure of Sant’Egidio, could become a papa de facto, guiding Vatican diplomacy and ecclesial direction from behind the scenes. In such a scenario, the fusion of ecclesial authority with NGO-style activism would reach its apex—transforming the papacy into the executive arm of a humanitarian ideology.

3-Doctrinal Ambiguities and Moral Laxism

3.1 Amoris Laetitia and the Attack on Matrimony

As regional episcopal president of Emilia-Romagna, Zuppi oversaw guidelines that justified allowing the divorced and “remarried” to receive the sacraments without a commitment to continence. He claimed conjugal acts were necessary to safeguard “the good of the children,” despite the intrinsic contradiction of treating adultery as a moral good.

3.2 Sexual Morality and Fiducia Supplicans

Zuppi has aligned himself with the normalization of homosexual relationships within the Catholic Church. He publicly supported Fiducia supplicans and permitted a same-sex couple to celebrate a Mass of thanksgiving in his diocese. His praise for James Martin’s homosexual activism and openness to same-sex “love” — devoid of any call to conversion — undermines the Church's perennial teaching.

3.3 Silence on Abortion, Euthanasia, and Contraception

Zuppi’s statements on key moral issues are marked by calculated ambiguity. His proximity to pro-abortion politicians and refusal to condemn abortion in clear terms contrast starkly with the Church’s duty to proclaim the Gospel of Life.

4-Interreligious Syncretism and Political Alliances

4.1 Dialogue Above Doctrine

Zuppi has participated in public interreligious prayers, including one with the President of the Islamic Center of Bologna. These acts — presented as gestures of fraternity — risk endorsing religious indifferentism. The missionary mandate of the Church is conspicuously absent in such initiatives.

4.2 Progressive Political Ties and Masonic Links

Zuppi has repeatedly praised leftist, even openly anti-Catholic politicians. He eulogized two pro-abortion radicals, incardinated a communist priest, and aligned himself with movements against conservative Italian leaders. His relationship with Gioele Magaldi — founder of a progressive masonic obedience — is especially scandalous: Zuppi officiated his wedding and was called “the cardinal I most admire” by the Freemason himself.

5-Vatican Diplomat and Global Actor

5.1 Agent of the Francis Agenda

As Pope Francis’ trusted envoy, Zuppi embodies the globalist orientation of the current pontificate. His mission to Russia and Ukraine — devoid of supernatural vision — frames peace purely in secular-humanitarian terms. His unauthorized participation in the ETA arms handover, denounced by Bishop Munilla, was emblematic of Sant’Egidio’s self-assigned geopolitical role.

5.2 Sino-Vatican Accord and Compromise with Communism

Zuppi and Sant’Egidio have long been suspected of collaborating with the Vatican’s secret agreements with Communist China. Cardinal Zen, who has suffered under the Communist regime, directly accused the community of “kneeling before Beijing.”

6-A Possible “Francis II”

6.1 Continuity with Rupture

Among papabili, Zuppi is viewed as the most likely to perpetuate the Francis legacy. Yet unlike Francis’ erratic governance, Zuppi’s political intelligence and ability to navigate opposing camps suggest that his pontificate could be even more effective in institutionalizing change.

6.2 The Double Game

Zuppi has celebrated the traditional Latin Mass on rare occasions and engaged in dialogue with conservatives. These gestures, however, are widely interpreted as tactical, not theological — part of a broader strategy to manage opposition while maintaining course toward aggiornamento.

7-Judging by the Fruits

7.1 A Church of Activism, Not Salvation

Under Zuppi’s leadership, the Church is reframed as a humanitarian NGO: committed to dialogue, social justice, and ecological concerns — but largely silent on salvation, sin, and divine judgment.

7.2 Wealth, Power, and Worldly Prestige

Despite cultivating the image of a humble “street priest,” Zuppi heads one of the richest dioceses in the world, with a staggering $1.8 billion endowment. His acceptance of such wealth and connections stands in ironic contrast to his rhetoric of poverty and simplicity.

Conclusion: A Clear and Present Danger to the Faith

Cardinal Matteo Zuppi represents not a renewal of the Church, but its mutation — from a supernatural institution charged with saving souls to a temporal body focused on worldly harmony. His alliances, teachings, and omissions reveal a vision incompatible with the perennial Magisterium. If elected pope, Zuppi would likely consolidate and accelerate the post-conciliar revolution. A traditional Catholic must see in him not a shepherd in the mold of the saints, but a prelate of ambiguity, accommodation, and rupture.

Declaration of Heresy: Cardinal Matteo Zuppi

In light of the evidence presented above, and according to the teaching authority of the Catholic Church as expressed in the Catechism of the Catholic Church, Canon Law, and papal Magisterium, the following declaration is made with grave concern and filial sorrow for the salvation of souls and the defense of the One, Holy, Catholic, and Apostolic Church.

1. Heresy against the Sacrament of Matrimony

By endorsing pastoral guidelines that allow those in public adulterous unions to receive the Holy Eucharist without a firm purpose of amendment or continence (cf. Amoris Laetitia guidelines for Emilia-Romagna), Cardinal Zuppi publicly contradicts CCC 1650, which states:

"Reconciliation through the sacrament of Penance can be granted only to those who have repented for having violated the sign of the covenant and of fidelity to Christ, and who are committed to living in complete continence."

This constitutes heresy under Canon 751 CIC, which defines heresy as:

"The obstinate denial or doubt, after the reception of baptism, of some truth which is to be believed by divine and Catholic faith."

2. Heresy against Catholic Sexual Morality

Cardinal Zuppi's promotion of Fiducia Supplicans, his approval of homosexual civil unions, and praise of LGBT activism (e.g., Fr. James Martin), are incompatible with CCC 2357–2359, which clearly define homosexual acts as "intrinsically disordered" and call those with such tendencies to chastity and conversion. Public blessing of relationships based on such acts constitutes formal cooperation with grave sin.

Furthermore, Pope John Paul II in Veritatis Splendor (1993), §81, affirms that no pastoral strategy can ever contradict intrinsic moral norms:

“Circumstances or intentions can never transform an act that is intrinsically evil… into an act ‘subjectively’ good.”

3. Heresy of Religious Indifferentism

By promoting interreligious syncretism and endorsing joint public prayer with leaders of false religions — without distinction or proclamation of the one true Faith — Cardinal Zuppi denies Extra Ecclesiam nulla salus as affirmed by Dominus Iesus (2000), §20:

“It would be contrary to the faith to consider the Church as one way of salvation alongside those constituted by the other religions.”

This is compounded by his silence on the missionary mandate of Christ (Matthew 28:19–20) and the warning of Pope Pius XI in Mortalium Animos (1928), which condemned pan-religious prayer as “a false appearance of union” that leads souls astray.

4. Public Scandal and Grave Negligence

By praising pro-abortion politicians, officiating the wedding of a publicly known Freemason, and remaining silent on the intrinsic evils of abortion, euthanasia, and contraception, Cardinal Zuppi fails in his munus docendi — the duty to teach and guard the moral law — as defined in CCC 2032–2040, and canonically, Canon 387 CIC:

“The diocesan bishop is bound to show an example of holiness in charity, humility, and simplicity of life… and to guard with vigilance the deposit of the faith.”

Such omissions, in the face of moral atrocities, amount to passive formal cooperation with sin (cf. Evangelium Vitae, §73).

Conclusion

Therefore, we must conclude, in fidelity to Canon 212 §3 CIC, which gives the faithful the right and duty to alert others when sacred doctrine is endangered, that:

Cardinal Matteo Zuppi has publicly taught, promoted, and persisted in multiple heresies against the divine and Catholic faith. His doctrinal positions, moral deviations, and liturgical practices constitute a grave danger to the faithfuland to the visible unity of the Church.

Until and unless Cardinal Zuppi publicly renounces these errors and returns to the full profession of the Catholic faith, he is to be regarded as a manifest heretic and a formal agent of rupture within the Catholic Church.

“If anyone preach to you a gospel besides that which you have received, let him be anathema.” (Galatians 1:9)

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Yours very humbly in God Our Lord Jesus Christ,

Grand Inquisitor — Inquisition

             — Tyrants and Heretics —

Critique of Modern and Contemporary Decadence