The “Pope” Preaches a Gospel of Naturalistic Humanism
[VATICAN NEWS] reports that “Pope” Leo XIV met on February 14, 2026, with members of the National Confederation of the Misericordie of Italy. In his address, he praised their centuries-old history of service and urged them to cultivate Christian formation through prayer, catechesis, and fidelity to the Sacraments, especially Sunday Mass and Confession. He highlighted their adaptation to contemporary needs, stating they “do not limit yourselves to ‘doing for,’ but you commit yourselves to ‘walking with,’ recognizing in others brothers and sisters, each with their dignity and their story.” The core message was that Christian faith is lived in charity adapted to the needs of our times, urging lay people to be “messengers of hope, charity, and peace” while “avoiding all logic of power.”
A Gospel Stripped of the Supernatural
The speech by the apostate antipope Robert Prevost, styling himself “Leo XIV,” presents a facade of Catholicism while systematically emptying the Faith of its supernatural purpose. The fundamental error is the reduction of religion to a naturalistic moralism and social work. Pius XI, in his 1925 encyclical Quas Primas on the Kingship of Christ, defined the Church’s mission with supernatural clarity: “the Kingdom of our Redeemer encompasses all men… He is the source of salvation for individuals and for the whole: And there is no other name under heaven given to men by which we must be saved” (Acts 4:12). The Kingdom of Christ is “primarily spiritual and relates mainly to spiritual matters,” requiring men to “prepare themselves through repentance” and enter “through faith and baptism.”
In stark contrast, the speech of “Leo XIV” is a masterclass in silence about the supernatural. There is no mention of sin, no call to repentance, no reference to the Four Last Things (Death, Judgment, Heaven, Hell), no explicit goal of saving souls from eternal damnation. The “needs of our times” are purely temporal and social. This is the precise error condemned by St. Pius X in his 1907 decree Lamentabili Sane Exitu: “The principal articles of the Apostles’ Creed did not have the same meaning for the first Christians as they do for contemporary Christians” (Proposition 62), and the modernists’ aim is to transform Catholicism into a “dogmaless Christianity” (Proposition 65). The speech exemplifies the “false striving for novelty” (Proposition I) that abandons the “heritage of humanity” – the unchanging deposit of faith – for a “deplorable… evolution.”
The Omission of Christ’s Social Kingship
The address completely ignores the doctrine of the Social Kingship of Christ, so clearly defined by Pius XI. The Pope stated that Christ’s reign “encompasses also all non-Christians” and that “no power in us is exempt from this reign.” He demanded that rulers publicly honor Christ and obey Him, for “His royal dignity demands that all relations in the state be ordered on the basis of God’s commandments and Christian principles.” The consequences of rejecting this are dire: “when God and Jesus Christ… were removed from laws and states… the foundations of that authority were destroyed.”
“Leo XIV” says nothing of this. His vision is one of “co-responsibility” and “affectionate belonging” within a merely human organization. This is the naturalistic, secularized humanism that Pius IX’s Syllabus of Errors condemned in Proposition 39: “The State, as being the origin and source of all rights, is endowed with a certain right not circumscribed by any limits.” It is the same error that asserts the civil power can define the rights of the Church (Proposition 19) and that the Church should be separated from the State (Proposition 55). By presenting charity work as an end in itself, without subordinating it to the explicit goal of restoring Christ’s reign in laws, institutions, and consciences, the speech implicitly endorses the secularist error that the State can be neutral regarding Christ the King. It is a direct contradiction of Pius XI’s teaching that “the annual celebration of this solemnity will also remind states that not only private individuals, but also rulers and governments have the duty to publicly honor Christ and obey Him.”
The Heresy of “Walking With” and the Democratization of the Church
The phrase “walking with, recognizing in others brothers and sisters” is loaded with modernist ambiguity. It suggests a horizontal, fraternal relationship devoid of hierarchical authority and the supernatural hierarchy of the Church. This echoes the “democratization” condemned by Pius X. The introduction of “Custodians of Mercy” – lay people animating and forming other lay people in a “climate of co-responsibility” – is a clear violation of the Church’s divinely instituted hierarchy. The Syllabus (Proposition 33) condemns the notion that “it does not appertain exclusively to the power of ecclesiastical jurisdiction by right, proper and innate, to direct the teaching of theological questions.” The formation of the faithful in the Faith is the exclusive duty of the hierarchical priesthood (bishops and priests), not a lay-led “co-responsibility.”
This model is the very “ecclesiastical revolution” that St. Pius X warned against in Pascendi Dominici Gregis (1907), which Lamentabili elaborated. The modernists seek to make the laity “the Church teaching” (Proposition 6: “The Church listening cooperates… that the Church teaching should only approve the common opinions of the Church listening”). The “Custodians of Mercy” are a practical implementation of this error, establishing a parallel, lay-driven structure of formation that undermines the authority of the (non-existent) legitimate hierarchy in the conciliar sect. The emphasis on “avoiding all logic of power” is a veiled attack on the hierarchical, monarchical structure willed by Christ, substituting a bureaucratic, committee-based model of “service.”
The False Spirituality of Sacramental “Rootedness”
The antipope claims the Misericordie’s spirituality is “sacramental in nature—it is founded on Baptism—and therefore moral and ascetical.” This is a deliberate distortion. Baptism incorporates us into the Mystical Body of Christ for the supernatural end of eternal life. To call its effects merely “moral and ascetical” is to reduce sacramental grace to a natural moral boost, a Pelagian error. The Syllabus (Proposition 58) condemns the idea that “all the rectitude and excellence of morality ought to be placed in the accumulation and increase of riches… and the gratification of pleasure.” Here, the “rectitude” is placed in social work and “walking with.”
Furthermore, the exhortation to “fidelity to the Sacraments, especially Sunday Mass and Confession,” is rendered meaningless when the sacraments administered in the conciliar structures are, in the vast majority of cases, invalid due to the radical changes in form and intention (e.g., the New Mass of Paul VI/Montini, which is an invalid Lutheran-style banquet, not the Sacrifice of Calvary). The “Sunday Mass” referred to is the invalid vernacular liturgy, and “Confession” is often administered by a “priest” whose ordination, if after 1968, is highly suspect due to the changed rite. Thus, the appeal to sacraments is an appeal to sacrilegious simulations. As the true Church teaches, the sacraments are necessary for salvation, but they require proper matter, form, and intention. The conciliar sect’s sacraments lack these, making them null and void.
Symptomatic of the Conciliar Apostasy
This entire audience is a perfect microcosm of the post-conciliar apostasy. It takes a historically Catholic association (the Misericordie, founded in a Catholic era) and strips its mission of its supernatural purpose. The focus is entirely on temporal works, adaptation to “contemporary needs,” and a horizontal, fraternal model of community. This is the “abomination of desolation” standing in the holy place: the replacement of the Gospel of salvation with the gospel of social work. The “Pope” speaks as a UN humanitarian official, not as the Vicar of Christ. He echoes the errors of the Modernists condemned by Pius X, who seek to make religion a “practical” and “experiential” matter of love and service, divorced from defined dogma and the authority of the hierarchical Church.
The complete absence of any call to convert nations, to preach the Faith, to defend Catholic doctrine against error, to restore the Social Kingship of Christ in law and society, and to fight the “enemies within” (as St. Pius X warned) exposes this as the work of the “synagogue of Satan” (as Pius IX called the Masonic sects). The “Misericordie” are being repurposed as instruments of a naturalistic, human-centered “charity” that is, in reality, a denial of the primary charity: the desire for the salvation of souls, which requires faith, repentance, and incorporation into the one true Church. The speech is a symptom of the “public apostasy” Pius XI lamented in Quas Primas, where Christ is “removed from laws and states” and His reign is ignored. Here, He is removed from the very organization claiming to act in His name.
Conclusion: A Call to Reject the Conciliar Sect
The audience with “Pope Leo XIV” is not a moment of Catholic renewal but a stark demonstration of the theological and spiritual bankruptcy of the post-1958 hierarchy. It presents a Faith without dogma, a Church without hierarchy, a charity without salvation, and a spirituality without grace. It is the logical outcome of the “hermeneutics of continuity” and the “evolution of dogma” condemned by Pius X. The only appropriate response for a Catholic is to reject this conciliar sect and its antipopes, to cling to the unchanging Faith as taught before the death of Pope Pius XII, and to seek the true sacraments and doctrine from the remnant of the Catholic Church that has resisted the tide of apostasy. The Misericordie, if they wish to be truly Catholic, must return to the integral Faith, making their works of mercy a means to the supernatural end of saving souls, not an end in themselves. They must recognize that true peace and hope are found only in the “sweet yoke” of Christ the King, not in the empty promises of worldly “co-responsibility.”
Source:
Pope: Christian faith is lived in charity, adapted to contemporary needs (vaticannews.va)
Date: 14.02.2026