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The ‘Pope’ Who Is Not: Fundamental Illegitimacy

The cited article from VaticanNews reports on the announced apostolic journeys of “Pope Leo XIV” to Monaco, Algeria, Cameroon, Angola, Equatorial Guinea, and Spain, detailing enthusiastic reactions from civil and ecclesial authorities in these nations. It presents these visits as events of “dual significance, both institutional and pastoral,” framing them within themes of “dialogue, peace, and shared responsibility.” This narrative, however, rests upon the foundational error of recognizing as Supreme Pontiff a man who, by the immutable laws of the Church, cannot validly occupy the Chair of Peter. The very title “Pope Leo XIV” is a lie, for the See of Peter is vacant. The line of post-Conciliar usurpers, beginning with Angelo Roncalli (“John XXIII”), consists of manifest heretics who have, by their public rejection of Catholic doctrine,ipso facto lost the papal office. As St. Robert Bellarmine definitively taught, a manifest heretic “by that very fact ceases to be Pope and head, just as he ceases to be a Christian and member of the body of the Church.” The current occupant of the Vatican, Robert Prevost, is therefore not a legitimate successor of Peter but an antipope, and all his “journeys” and “teachings” are the activities of a false pontiff leading souls into error. The article’s entire premise is built on a canonical and theological fiction.

Naturalistic ‘Hope’ vs. Christ the King

The article repeatedly emphasizes “hope,” “peace,” and “shared responsibility” as the core messages of these journeys. In Cameroon, the visit is called “a sign of hope amid political and social difficulties.” In Spain, it is “a source of hope and communion.” The Algerian bishops hail the “apostle of peace.” This language is a stark rejection of the Catholic doctrine so clearly proclaimed by Pope Pius XI in his encyclical *Quas Primas*, which established the feast of Christ the King precisely to combat the “secularism of our times, so-called laicism.” Pius XI taught that the “plague” poisoning society was the removal of “Jesus Christ and His most holy law from… public life.” The true hope for nations is not naturalistic optimism but the public recognition of the reign of Christ the King, whose authority extends to all human societies. The Pope Leo XIV “visits” promote a humanistic, worldly hope divorced from the absolute necessity of Christ’s social kingship. They omit the fundamental truth that “the state is happy not by one means, and man by another; for the state is nothing else than a harmonious association of men” only when ordered to Christ. The article’s “hope” is the hope of Modernism, which seeks to build a terrestrial paradise without the sovereign rule of the Divine King, directly contradicting *Quas Primas*: “When God and Jesus Christ… were removed from laws and states… the foundations of that authority were destroyed.”

Dialogue with Islam: Condemned Indifferentism

The section on Algeria is particularly damning. The bishops state the Pope will go “to continue the dialogue and the building of bridges between the Christian world and the Muslim world.” This “dialogue” is presented as a positive good, a “fraternal presence.” This is the very indifferentism condemned by Pope Pius IX in the *Syllabus of Errors*. Error #16 states: “Man may, in the observance of any religion whatever, find the way of eternal salvation, and arrive at eternal salvation.” Error #17 adds: “Good hope at least is to be entertained of the eternal salvation of all those who are not at all in the true Church of Christ.” The conciliar “dialogue” with non-Catholic religions, which treats Islam as a legitimate path to God and a partner for “peace,” is a direct implementation of these condemned errors. The true Catholic mission, as defined by Pius IX, is not “dialogue” but the proclamation of the exclusive truth of the Catholic Faith: “The Church has not the power of defining dogmatically that the religion of the Catholic Church is the only true religion” is listed as Error #21, but the opposite is the defined doctrine of the Church. The article’s framing of interreligious encounter as a “blessing” and a path to “living together in peace” is a sacrilegious dilution of the Church’s mandate to convert all nations to Christ, the *sole* mediator. It promotes the “ecumenism project” attacked in the Fatima file, opening the door to “religious relativism.”

Silence on Supernatural Realities: The Gravest Accusation

A thorough analysis of the article’s omissions reveals the modernist, naturalistic mentality at its core. There is not a single mention of:
* The Sacrifice of the Holy Mass (the “Unbloody Sacrifice of Calvary”).
* The state of grace and the necessity of sanctifying grace for salvation.
* The reality of mortal sin and the eternal consequences of rejecting God.
* The Four Last Things: Death, Judgment, Heaven, Hell.
* The absolute primacy of the salvation of souls over all temporal concerns.
* The duty of Catholic rulers to publicly profess the Catholic Faith and govern society according to the principles of the Social Reign of Christ.
* The denunciation of modernist errors, heresies, and apostates.
* The duty to make converts and the missionary character of the Church.
This silence is not neutral; it is a positive denial of the supernatural order. It reduces the Church’s mission to a humanitarian NGO concerned with “integral ecology,” “respect for human life,” and “sports” (as noted in the Monaco section). This is the “cult of man” condemned by Pius X in *Pascendi Dominici gregis* and implicitly in *Lamentabili sane exitu* (Propositions 58-60). The article reflects the “evolution of dogmas” and “democratization of the Church” denounced in the user’s ideological assumptions, presenting a Church whose primary function is worldly dialogue and moral platitudes, not the salvation of souls through the exclusive means of the Catholic sacraments and doctrine.

Symptomatic of Systemic Apostasy: The Conciliar Revolution

The enthusiastic, bureaucratic tone of the article—the focus on “coordination, planning, and collaboration,” the emphasis on “shared commitments” like ecology, the language of “fraternal presence”—is the exact linguistic and attitudinal symptom of the post-Conciliar apostasy. This is the “hermeneutics of continuity” in action, attempting to graft modernistic, naturalistic concepts onto a structure that has abandoned the Faith. The journeys are presented as “pastoral” events, yet they lack any pastoral content that would challenge sin, demand conversion, or affirm Catholic exclusivity. They are “events” for the media, spectacles of “unity” that include heretics and infidels. This aligns perfectly with the “disinformation strategy” described in the Fatima file regarding the post-1958 period: “Takeover of the narrative by modernists, concealment of the Third Secret, ecumenical reinterpretation.” The “Pope” is not a pastor of souls but a globalist figurehead promoting the “abomination of desolation” in the holy place—the Vatican itself. The article’s uncritical repetition of the conciliar sect’s self-description as the “Holy See” and “Church” is the final layer of the deception. The true Church, which “endures in the faithful who profess the integral Catholic faith and are led by bishops with valid sacraments and validly ordained priests,” has no part in these journeys or the false hierarchy that orchestrates them. The “joy” and “gratitude” expressed are the joy and gratitude of apostates celebrating their own revolution against Christ the King.

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Source:
Europe and Africa react to announcement of papal journeys   (vaticannews.va)
Date: 25.02.2026