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Cardinal Sarah Stands Up to the EU
Peter Kopa, Prague, September 25, 2026
Below is a summary of Cardinal Sarah’s speech before the European Parliament in Brussels on July 15, 2026, in which he had the courage to accuse the EU of being an “ideological colonizer” in Africa. The full text, with a Spanish language option, can be read here: https://www.iurisnaturalis.com/ver-ficha/5502.
It is very telling to note that the seventeen goals of the Davos 2030 Agenda also use ambiguous language, which was adopted verbatim by the UN and the EU. Could there be a hidden, manipulative power center? https://www.youtube.com/watch?v=6BR0yVTQzSQ&t=40s
The EU’s Double-Speak
When Europe and Africa use the same words—rights, dignity, health, family—do they really mean the same thing? Cardinal Sarah raised this question before the European Parliament in Brussels. Cardinal Robert Sarah, an African native of Guinea, grew up under a dictatorship that persecuted the faith. He is a man who knows full well what happens when the powerful make decisions for the poor. He does not speak in theoretical terms. Sarah comes from a village where missionaries brought the Gospel. He witnessed his homeland transition from colonialism to independence and then to a Marxist dictatorship that closed the churches.
Formally, Europe helps Africa by signing agreements under the guise of pure generosity: the wealthy continent extends a hand to the poor, and that is precisely how the story is told. But Sarah invites us to pause and ask ourselves the first uncomfortable question: Is this aid truly free, or does it come with hidden conditions? The cardinal denounces the fact that European funds are often contingent upon a specific agenda, as an inescapable condition. It means accepting certain reforms that are passed under euphemisms like “sexual and reproductive health,” “gender equality,” etc.
But what do those words really mean? Because, as Sarah points out, the term “reproductive health” often conceals practices that threaten the lives of unborn children, and behind “gender equality” often lies the entire gender ideology. The words say one thing; the content dictates another meaning. https://thinktanklatam.org/palabras-que-lavan-el-cerebro/
This is a sword of Damocles, because if the very same words mean opposite things, then the dialogue is false and there can be no understanding. We would be deceiving ourselves. And here the cardinal goes even further, touching on a point that very few dare to mention: this ambiguity, he asserts, is no coincidence at all; rather, the words in question are chosen deliberately because they sound good and conceal what many Africans would reject if it were stated openly.
What Sara denounces as being exported to Africa is exactly the same method that has been used for years in the West and now even within the Church itself. It is the trick of double-meaning words: “family” no longer means father, mother, and children; “love” ends up justifying everything; and even within the Church, a new word has emerged that is repeated everywhere: “synodality.”
In the past, trade agreements and development aid exported goods from Europe, and borders were imposed. Today, ideas are exported and laws are imposed. These tools do not change the logic of domination, which remains the same: and here is the phrase that carries the most weight, directed from Africa to Europe: “You’re doing it again” is not a casual accusation; it is the diagnosis of an African who recognizes, beneath the language of rights, the old face of the colonizing master.
https://www.youtube.com/watch?v=7NXwHtPFbac
Let’s pause for a moment because the paradox is enormous. Those who present themselves as defenders of freedom and human rights are, according to Sarah, precisely those who do not respect the most basic freedom—the freedom of a people to remain true to themselves. And here another, even more uncomfortable question arises: if this were truly about freedom, why make aid contingent on certain conditions? Freedom is not imposed; it is offered. What is imposed, by definition, ceases to be freedom.
According to Sarah, a people has the right to live, preserve, and pass on its own religious and family culture, just as every person has the right to profess their own faith. It is a radical shift, since true intolerance—the cardinal suggests—is not that of Africa defending its faith but that of a Europe that no longer tolerates anyone who thinks differently. Perhaps this is the deepest problem of all, because those who have lost something valuable cannot tolerate those who still possess it, and Africa still retains what Europe has lost: the faith of children, a sense of the sacred, and respect for the truth.
To be fair, it must be said that not all European aid is tainted in this sense and that many in Europe offer it in good faith; therefore, it would be unfair to dismiss all cooperation as a conspiracy. Africa itself has its problems, its injustices, and its deep wounds. It is not a perfect paradise that must be defended as a bloc. However, Sarah’s idea remains valid and is sound: aid must never become a Trojan horse, because those who give with one hand cannot stain their conscience with the other.
For this reason, the cardinal called on European parliamentarians to engage in cooperation that is free and unencumbered by ideological ties. Let us then return to the question posed at the beginning, the one that seemed so simple. The same words continue to mean the same thing—yet they now mean something else. Cardinal Sarah responds that we must not give up, inviting us to rediscover the true meaning of words—that “dignity” once again mean respect for life, that “family” mean father, mother, and children, and that “freedom” also include the freedom to believe. When words lose their true meaning, not only does language die, but truth also dies, and with it the very possibility of human understanding.
This is the battle that an elderly African cardinal went to wage in the heart of Europe, reminding it that in times past it was precisely faith that made it great. We do not pose the final question to Sarah, but rather to you, so that when you hear these deeply comforting ideas, you will pause to ask yourselves what certain words truly conceal—because learning to ask ourselves this question anew is perhaps the first step toward avoiding being colonized once again.