Catholic News Agency (CNA) reports on 13 November 2025 that antipope Leo XIV (Robert Prevost) addressed a conference organized by the Dicastery for the Causes of “Saints,” advocating for “prudent evaluation of supernatural phenomena to avoid superstition.” The event, themed “Mysticism, Mystical Phenomena, and Holiness,” featured Cardinal Victor Manuel Fernández promoting the 2024 norms on discernment of alleged supernatural events. The article highlights Fernández’s admission that only “three or four” phenomena received official recognition in 50 years, despite thousands of canonization causes.
Naturalism Masquerading as Prudence
The insistence on so-called “prudent evaluation” constitutes nothing less than systematic doubt toward God’s supernatural intervention in history. This stance directly contradicts the Church’s perennial teaching expressed in Quas primas (1925), where Pius XI declared: “He gave all power in heaven and on earth” to Christ, whose kingship extends to all creation. By reducing mystical phenomena to subjective experiences requiring bureaucratic verification, the conciliar sect denies the regnum sociale Christi (social reign of Christ) over both natural and supernatural realms.
Cardinal Fernández’s admission that “it is difficult to recognize” supernatural phenomena exposes the bankruptcy of this neo-church’s discernment. Compare this with the Church’s unambiguous judgments on apparitions prior to the conciliar revolution – such as the swift condemnation of the heretical “visions” of Anne Catherine Emmerich (investigated and rejected by the Holy Office in 1819) or the prompt approval of Lourdes (1858). The paralysis in recognizing supernatural events stems from the modernist rejection of objective criteria for discernment, replacing them with anthropocentric “pastoral” considerations.
Theological Aberrations in Mystical Reductionism
When the usurper of Peter’s throne claims that “extraordinary phenomena… are not indispensable conditions for recognizing holiness,” he engages in theological subterfuge. While true that mystical phenomena aren’t necessary for holiness, the deliberate minimization of such graces constitutes a rejection of God’s freedom to manifest His glory through chosen souls. This contradicts St. John of the Cross’s teaching in Ascent of Mount Carmel: “God sometimes grants these supernatural favors to sinners who have a habit of mortal sin” (Book II, Ch. 27), showing that mystical gifts serve divine pedagogy beyond mere human virtue.
The article’s emphasis on “mysticism as an experience that transcends mere rational knowledge” reveals the poison of modernist subjectivism condemned in Lamentabili Sane (1907). Proposition 22 of that decree explicitly rejects the notion that Church dogmas are merely “interpretations of religious facts which the human mind has laboriously evolved.” Yet this is precisely the foundation of the conference’s approach – reducing mystical theology to psychological phenomena rather than gratiae gratis datae (freely given graces).
Structural Apostasy in the “Discernment” Process
The very existence of a “Dicastery for the Causes of Saints” under these false shepherds constitutes sacrilege. Canon 1999 of the 1917 Code required miracles to be “certain” and “prodigious” – standards abandoned when Bergoglio canonized the abortion-promoting “St.” Teresa of Calcutta. Fernández boasts that only three or four supernatural phenomena were approved in 50 years, yet the same structures rubber-stamped the beatification of the Freemasonic collaborator John Paul II – proving their discernment serves political agendas rather than divine truth.
The article’s silence about canonical requirements for investigating alleged revelations is deafening. Traditional norms mandated:
1) Conformity with Scripture and Tradition
2) Theological soundness
3) Spiritual fruits
4) Absence of personal profit (1917 CIC, Canon 1399 §5)
These have been replaced with ambiguous “prudence” and “humility” – codewords for relativizing divine intervention. Not a single mention is made of the diabolical origin of many modern “apparitions,” despite Our Lord’s warning that “false christs and false prophets will arise and show great signs and wonders, so as to lead astray, if possible, even the elect” (Matthew 24:24).
Omissions That Condemn
Nowhere does the article address the epidemic of false apparitions fostered by conciliar ambiguity – from the Satanic “messages” of Medjugorje to the syncretistic “visions” of Zeitun. The files on False Fatima Apparitions demonstrate how Masonic infiltration uses counterfeit supernatural phenomena to divert Catholics from combating modernist apostasy – the true “enemy within” identified by St. Pius X. By contrast, this neo-church obsesses over “preventing superstition” while facilitating global apostasy.
There is also no warning that receiving “Communion” in post-conciliar structures – where the Mass has been reduced to a Protestantized meal – constitutes sacrilege. The article’s portrayal of “ecclesial communion” as paramount exposes the conciliar inversion: Ubi Petrus, ibi Ecclesia (Where Peter is, there is the Church) becomes “Where the institutional structure is, there is presumed legitimacy” – even when teaching errors condemned by true popes like Pius IX in the Syllabus of Errors (1864), which rejected religious indifferentism (Proposition 15).
Theological Consequences of Rejecting the Supernatural
This attack on mysticism completes the neo-church’s transition into a purely human organization. When Fernández states extraordinary phenomena “are not indispensable,” he echoes the modernist heresy condemned in Pascendi Dominici Gregis (1907): “Dogma is not only able, but ought to evolve and to be changed.” By severing holiness from its supernatural foundations, the conciliar sect creates a new religion of “perfect virtue” defined by humanistic ethics rather than imitatio Christi.
The usurper’s call to avoid “superstitious illusion” while promoting pagan rituals in the Amazon Synod reveals the operation’s diabolical disorientation. True Catholic discernment follows St. Paul’s injunction: “Test everything; hold fast what is good” (1 Thessalonians 5:21) – not bureaucratic obstruction of God’s manifestations. What the conciliar sect labels “prudence,” the pre-Vatican II Church called infidelitas (unbelief) – the sin of rejecting divine revelation’s binding force.
Conclusion: The Abandonment of the Supernatural Order
This conference represents another stage in the conciliar sect’s abandonment of regnum Christi (the reign of Christ). Having denied Christ’s social kingship (Quas Primas), abolished the requirement for Catholic states (Syllabus, Proposition 77), and elevated religious liberty to dogma (Dignitatis Humanae), the neo-church now completes its apostasy by subjecting God’s miraculous interventions to human committees. As St. Vincent Ferrer warned: “When the shepherds become wolves, the first casualty is discernment of spirits.”
The faithful must recognize this structure as the abomination of desolation foretold in Daniel 9:27 – an anti-church occupying sacred spaces while systematically dismantling the supernatural foundations of Catholic life. Only by clinging to the unchanging depositum fidei (deposit of faith) and the true sacraments administered by validly ordained priests outside this counterfeit structure can Catholics preserve authentic devotion to Christ the King.
Source:
Pope Leo calls for ‘prudent’ evaluation of supernatural phenomena to avoid superstition (catholicnewsagency.com)
Date: 13.11.2025