Conciliar Sect’s Ecological Gospel Distorts Resurrection Hope
The VaticanNews portal (November 19, 2025) reports on a general audience of antipope Robert Prevost (“Leo XIV”), where he claims Christians must “reverse course” by embracing environmental activism as an expression of Christ’s Resurrection. The article states Prevost framed ecological concerns as central to Christian identity, misusing John 20:15 to suggest Mary Magdalene’s encounter with the Risen Christ models “ecological conversion.” He invoked the apostate Jorge Bergoglio’s “Laudato si'” to equate protection of creation with spiritual rebirth, declaring: “Paradise is not lost, but found again” through environmental stewardship. The text concludes by urging readers to “listen to the voice of those who have no voice,” framing this as the essence of Christian hope.
Naturalistic Substitution of Supernatural Hope
Prevost’s reduction of the Resurrection to an ecological metaphor constitutes apostasy against De fide dogmas. The article’s central claim—that “Christian hope responds to the challenges to which all humanity is exposed today by dwelling in the garden”—inverts the ordo salutis. Pius XI’s Quas Primas (1925) unambiguously declares: “The peace of Christ can only be achieved through the reign of Christ” (§1), establishing His Kingship over souls as the sole path to societal renewal. By contrast, Prevost’s assertion that “paradise is found again” through environmental activism echoes the pantheistic error condemned in Pius IX’s Syllabus of Errors: “God is identical with the nature of things” (Proposition 1).
The blasphemous parallel between Christ as “gardener” and human environmental efforts dissolves the hypostatic union into naturalism. St. Cyril of Alexandria’s teaching that Christ possesses dominion “not by force but by essence and nature” (In Luc. X) is replaced with Bergoglio’s gnostic notion of “integral ecology”—a heresy explicitly condemned in St. Pius X’s Lamentabili sane: “Divine revelation is imperfect, and therefore subject to indefinite progress” (Proposition 5).
Omission of Dogmatic Essentials as Symptom of Apostasy
The article’s silence on the four last things (death, judgment, heaven, hell) reveals the conciliar sect’s abandonment of salvation theology. While Prevost demands “solidarity that now protects people and creatures,” he omits the Church’s primary mission: to “make disciples of all nations, baptizing them” (Matthew 28:19). Pius XII’s Mystici Corporis Christi (1943) stresses that the Church exists to “lead souls to eternal happiness,” yet Prevost reduces Christian hope to temporal environmentalism—a violation of Canon 188.4 (1917 Code), which defines public defection from faith through heresy as automatic loss of office.
The invocation of “voices who have no voice” employs Marxist liberation theology, condemned by Pius XI in Divini Redemptoris (§9) as “pseudo-justice of equality.” Nowhere does the text mention:
the necessity of baptism (John 3:5), the propitiatory sacrifice of the Mass, or the Social Kingship of Christ—the very foundations of Catholic hope.
This mirrors the modernist heresy exposed in St. Pius X’s Pascendi Dominici Gregis: “Faith is based on probabilities” (Proposition 25).
Structural Apostasy of Conciliar Sect
Prevost’s appeal to Bergoglio’s heretical Laudato si’ confirms the conciliar sect’s continuity in error. The article’s claim that “Death and Resurrection of Jesus are the foundation of a spirituality of integral ecology” inverts the depositum fidei. The Council of Trent (Session XXII) dogmatized the Mass as “a true propitiatory sacrifice,” yet Prevost replaces it with environmental activism—fulfilling Pius IX’s warning against those who “place the Church’s doctrine on the same level as false religions” (Syllabus, Proposition 18).
The sedevacantist position finds irrefutable proof here: Prevost’s teaching manifestly contradicts Boniface VIII’s Unam Sanctam (“Outside the Church there is no salvation”) and Pius IX’s Quanto conficiamur (§3), which anathematizes religious indifferentism. As St. Robert Bellarmine states in De Romano Pontifice: “A manifest heretic cannot be Pope” (II.30). Prevost’s heresies—ecological pantheism, denial of the Resurrection’s supernatural efficacy, and substitution of the Church’s mission—constitute public defection from Catholic faith under Canon 188.4.
Conclusion: Return to Christ the King or Perish
The article epitomizes the conciliar sect’s total inversion of Catholic eschatology. Whereas Pius XI instituted the Feast of Christ the King to combat secularism’s “plague” (Quas Primas §24), Prevost offers environmentalism as counterfeit hope. True Catholics must heed Pius X’s warning: “The enemies of the Church are no longer at the gates—they are within” (Allocution to Cardinals, May 1914). Only by rejecting the conciliar sect and returning to the lex orandi of the Tridentine Mass can the faithful preserve the sensus catholicus against this diabolical disorientation.
Source:
Pope at Audience: We must lend our voice to those who have none (vaticannews.va)
Date: 19.11.2025