📝Summary of the Thesis to Be Discussed
The article "Sodom and Gomorrah in St. Peter’s Basilica: Leo’s Alphabet Pilgrims March Through Jubilee Holy Door," published on September 10, 2025, describes and vehemently condemns an event that took place in Rome: a "pilgrimage" of approximately 1,300 to 1,400 LGBTQ+ activists to St. Peter's Basilica during the Jubilee Year. The author details how the participants, described as "sexual perverts" and "degenerates," entered the sacred site wearing provocative attire, including rainbow-colored clothing and vulgar slogans. The event, organized by the Italian association Tenda di Gionata with support from entities like the Global Network of Rainbow Catholics and 'Fr.' James Martin's Outreach ministry, is presented as having the tacit approval of the Vatican, as it was listed on the official Jubilee calendar. The author argues that this inclusion, coupled with the suspension of the basilica's dress code, constitutes de facto consent and a profanation.The article's central thesis is that the Catholic Church hierarchy, under the leadership of 'Pope Leo XIV' (Robert Prevost), is actively collaborating with, or at least passively enabling, a movement of sexual perversion to profane its most sacred sites and undermine its own moral teachings. The article highlights the celebration of a special "Mass" for the pilgrims by an Italian bishop, Francesco Savino, and the participation of other prominent Novus Ordo clergy in related events. The author contrasts the warm reception given to this group with the repression of traditionalist movements, interpreting the episode as a symptom of a profound internal crisis and apostasy within the Church, concluding that the institution is surrendering to worldly pressures and betraying the faith.
✝️The Attack on Logos
The thesis presented, detailing the pilgrimage of homosexual activists to St. Peter’s Basilica, documents more than a mere scandal or a lapse in ecclesiastical discipline. What the images and reports describe is an act of cultural warfare, a symbolic triumph of the revolutionary spirit in the heart of its principal historical adversary, the Catholic Church. To understand the magnitude of this event, it is imperative to analyze it not as an isolated incident of theological liberalism, but as the latest manifestation of an anti-Logos force that has been waging a two-thousand-year battle against the Christian order.
The fundamental premise of history, as understood from a Christian perspective, is the conflict between the Logos—the Divine Reason, the order in the universe, including the moral order—and its rejection. When the Jews rejected Christ, they rejected the incarnate Logos, and in so doing, they became revolutionaries. This original act of rejection was not a singular event confined to ancient history; it became the archetype for all subsequent revolutionary spirit (Jones, 2008). This spirit, by definition, seeks to subvert the social and moral order that flourished under the influence of the Church, which is the Mystical Body of Christ and the embodiment of the Logos in history. The "pilgrimage" to Rome is therefore not a quest for religious acceptance, but a demonstration of power, a calculated act of profanation designed to humiliate the institution that represents moral order.
Sexuality, in particular, is the central battlefield in this war. Christian sexual morality, grounded in natural and divine law, represents one of the clearest articulations of the Logos in human life. Consequently, the sexual revolution, which seeks the abolition of all moral restraints on passion, becomes the most potent tool for the subversion of Christian society. By marching through the Holy Door, the activists were not seeking grace; they were proclaiming an anti-gospel: liberation not from sin, but for sin. This act is a deliberate inversion of the Christian pilgrimage, transforming a ritual of penance into a carnival of pride in vice.
🔯Sexual Revolution as a Tool
The history of the 20th century demonstrates conclusively that sexual liberation was systematically developed and implemented as a form of political control. Figures like Wilhelm Reich, a Galician Jew and disciple of Freud, fused psychoanalysis with Marxism to create a "sex-pol" that aimed to destroy the "authoritarian" family—a euphemism for the Christian family—as a prerequisite for communist revolution. Similarly, the intellectuals of the Frankfurt School, mostly German Jews, developed a "critical theory" that attacked bourgeois (i.e., Christian) morality as a form of "repression" that led to fascism (Jones, 2008).
What occurred in Rome is the practical application of this theory. The participants, with their garments and slogans, are not merely individuals seeking to express their identity; they are soldiers in a cultural war, whether they know it or not. The slogan "F___ THE RULES" seen on one of the bags encapsulates the essence of the movement: it is not about reforming rules, but annihilating them. It is a total rejection of law—both ecclesiastical and natural moral law. This spirit of rebellion against law is the defining characteristic of the revolutionary Jew ever since he rejected the Logos and the social order that emanates from it (Jones, 2008).
The preponderance of Jewish organizations and individuals in the promotion of abortion, pornography, and the homosexual revolution in the 20th century is not a coincidence, but a consistent manifestation of this spirit (Jones, 2008). These movements represent a direct assault on the moral foundation of Christian civilization. The event in Rome serves as a symbolic capstone to these efforts, demonstrating that the ideology of sexual liberation has succeeded in penetrating and neutralizing the very institution that ought to be its staunchest opponent.
🤝The Revolutionary Alliance: Subversion from Within
The Jewish revolutionary spirit, throughout history, has been most effective when it finds allies within the Church itself. Apostasy, heresy, and clerical corruption have consistently been the entry points for subversion. From the alliance of Jews with the Arians in the 4th century, through their support for the Albigensians and Waldensians in the Middle Ages, to their collaboration with Protestants during the Reformation, the pattern is the same (Jones, 2008). The "heretics" inside the Church's walls open the gates for the revolutionaries without.
The article details the role of figures like "Bishop" Francesco Savino and "Fr." James Martin. Their participation is not an act of "pastoral compassion" but of betrayal. By celebrating a "Mass" for a group that defines its identity by the rejection of God's moral law, they validate the rebellion and become accomplices in the profanation. They represent the "Judaizing" faction within modern Catholicism, which, like its historical predecessors, seeks to reconcile the Church with the spirit of the age—a spirit that is inherently revolutionary and anti-Christ (Jones, 2008). The mention that the event was included in the official Jubilee calendar under the pretext of not implying approval is a classic example of the dissimulation that characterizes collapsing institutions. It is the same kind of duplicity that allowed the Talmud, a fundamentally anti-Logos and anti-Christian document, to be defended by humanists like Johannes Reuchlin on the pretext that it was necessary for scholarship (Jones, 2008).
🚩The Symbolic Triumph
The act of carrying a rainbow cross into St. Peter's Basilica is the symbolic climax of this revolutionary drama. The cross, the symbol of Christ's victory over sin and death through suffering and self-denial, is co-opted and perverted to become the symbol of an ideology that glorifies sin and demands the unfettered gratification of passion. It is the flag of the revolution planted in the heart of the Eternal City. It is, in essence, the triumph of Barabbas over Christ, once again. The spirit that cried out, "We have no king but Caesar," and chose the revolutionary over the Savior, now celebrates its apparent victory.
This victory was achieved not by force of arms, but by cultural subversion and the exploitation of internal weakness, theological confusion, and moral cowardice within the Church itself. The silence of the Vatican and the complicity of certain clergy demonstrate a loss of faith in the Logos, in the truth, and in the Church's ability to defend it. Instead of confronting the revolutionary spirit, the Church leadership seeks to appease it, an act of futility that only encourages further aggression.
It is concluded that the event in Rome was not a detour but the logical consequence of decades of misguided dialogue and a failure to recognize the true nature of the enemy. The Church, by abandoning its traditional posture of vigilant opposition to the Jewish revolutionary spirit, as codified in the doctrine of Sicut Iudaeis non, has opened itself to infiltration and symbolic defeat (Jones, 2008). What was witnessed was not an act of inclusion, but an act of conquest, the latest and perhaps most brazen victory in the long war of the revolutionary spirit against the Christian order.
References
Jones, e. michael. (2008). The jewish revolutionary spirit and its impact on world history. South Bend: Fidelity Press.