VaticanNews portal reports on April 20, 2026, that during his apostolic journey to Angola, the usurper Robert Prevost, styling himself “Pope Leo XIV,” celebrated Mass in Saurimo and delivered a homily urging the faithful to follow the Risen Lord and “not work for the food that perishes, but for the food that endures for eternal life.” The report, authored by Deborah Castellano Lubov, presents the full text of the homily, which touches on themes of seeking Christ, the Eucharist, liberation from oppression, and the hope of resurrection. While superficially invoking Christian language, the homily is a textbook example of the conciliar sect’s systematic emptying of Catholic doctrine, reducing the Faith to naturalistic humanism, omitting the necessity of the sacraments for salvation, and promoting a Christ who is merely a moral exemplar rather than the divine Redeeming King whose Mystical Body is the one true Church.
The Usurper on the Throne: A Pretender Preaching Presumption
The very premise of this report is built upon a foundational lie: that Robert Prevost is the legitimate successor of St. Peter. As the Defense of Sedevacantism file unequivocally demonstrates, a manifest heretic loses his office ipso facto (by that very fact), as St. Robert Bellarmine teaches: “The fifth true opinion is that a Pope who is 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 entire line of usurpers beginning with John XXIII, who convened the Modernist Vatican II council, falls into this category. Prevost, as a product and promoter of this conciliar revolution, is an antipope—a pretender occupying the Vatican, not the Vicar of Christ. His “apostolic journey” is not a mission of the true Church but a propaganda tour for the paramasonic structure that has usurped her institutions.
Reduction of the Church’s Mission to Naturalistic Humanism
The homily’s core message is a masterclass in the Modernist error condemned by St. Pius X in Pascendi Dominici gregis and Lamentabili sane exitu: the reduction of supernatural religion to natural morality. Prevost states, “We can see today how the hope of many people is frustrated by violence, exploited by the powerful and defrauded by the rich,” and that “every form of oppression, violence, exploitation and dishonesty negates the Resurrection of Christ.” This language is indistinguishable from secular humanitarianism. It focuses exclusively on temporal, earthly evils—violence, exploitation, injustice—while remaining supernaturally silent on the only true evil that damns souls: sin, and the only true liberation: redemption through the Blood of Christ and the sacraments of the true Church.
Pius XI, in Quas Primas, established the Feast of Christ the King precisely to combat this secularism, lamenting that “this plague did not mature all at once, but has long been hidden in the soul of society. It began with the denial of Christ the Lord’s reign over all nations.” Prevost’s homily is a direct fruit of this denial. He speaks of Christ “lifting us up from every fall” and “comforting us in every suffering,” but never once mentions the state of grace, mortal sin, confession, or the necessity of the true Mass as the propitiatory sacrifice for sins. The “liberation” he preaches is a worldly liberation from social ills, not the supernatural liberation from the bondage of Satan and eternal damnation. This is the cult of man condemned by Pius IX in the Syllabus of Errors, Proposition 58: “No other forces are to be recognized except those which reside in matter, and all the rectitude and excellence of morality ought to be placed in the accumulation and increase of riches by every possible means, and the gratification of pleasure.”
The Eucharist Desacralized: Bread of Life or Bread of the United Nations?
Prevost’s treatment of the Eucharist is particularly revealing and damning. He says, “Just as the Eucharist is the living bread that He never ceases to give us, so too His history knows no end.” This is a vague, symbolic reference that strips the Eucharist of its dogmatic reality. The Catholic Church teaches, as defined by the Council of Trent, that in the Mass, the bread and wine are transubstantiated into the true Body, Blood, Soul, and Divinity of Jesus Christ, and that the Mass is a true and propitiatory sacrifice, not merely a memorial meal. The conciliar sect, however, has systematically undermined this dogma. The Novus Ordo Missae, promulgated by the Masonic architect Bugnini, was designed to be acceptable to Protestants by emphasizing the “meal” aspect over the “sacrifice” aspect.
Prevost’s homily makes no distinction between the true Most Holy Sacrifice of the Mass and the protestantized “eucharistic celebration” of the neo-church. He speaks of “the sign of shared bread” as merely a moment where “we draw closer to a true encounter with Jesus,” reducing the infinite mystery of the Real Presence to a communal experience. This is the evolution of dogmas condemned by St. Pius X in Lamentabili, Proposition 54: “Dogmas, sacraments, and hierarchy, both in concept and in reality, are merely modes of explanation and stages in the evolution of Christian consciousness.” The “food that endures for eternal life” is not the Protestantized communion service of the conciliar sect, but the true Eucharist, confected only by validly ordained priests acting in persona Christi, within the true Church.
Seeking Christ for the Right Reasons? Omission of the One True Church
Prevost warns against seeking Christ “as a means to an end, a provider of services,” or “as a guru or a good luck charm.” While this might sound superficially pious, it is a red herring that diverts attention from the only essential question: How does one truly seek Christ? The Catholic answer is clear: by entering and remaining in the one true Church He founded, the Roman Catholic Church, and by receiving the grace He instituted through Her sacraments. Prevost’s homily is utterly silent on this necessity. He speaks of “following the Lord” and “believing in him whom he has sent” without ever defining who “he” is or what “being sent” entails.
This is the false ecumenism condemned by the pre-conciliar Magisterium. The Syllabus of Errors, Proposition 17, condemns the idea that “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.” Prevost’s journey to Africa is not to convert souls to the Catholic Faith but to promote a universal brothermaking that treats all religions as equally valid paths to God. His statement, “This is the Gospel that we share, making all the people of the earth our brothers and sisters,” is a direct echo of the Masonic ideal of universal fraternity, not the Catholic doctrine of extra Ecclesiam nulla salus (outside the Church there is no salvation).
Silence on the Supernatural: The Gravest Accusation
The most damning aspect of Prevost’s homily is what it omits. There is no mention of:
- The necessity of baptism for salvation (John 3:5).
- The sacrament of confession for the remission of mortal sins (John 20:22-23).
- The real possibility of Hell and eternal damnation.
- The intercession of the Blessed Virgin Mary and the saints.
- The authority of the true Church to teach, govern, and sanctify.
- The duty of nations to publicly confess Christ the King, as Pius XI commanded in Quas Primas.
- The social kingship of Christ and the obligation of rulers to submit to His law.
This silence is not accidental; it is the hallmark of Modernism. As St. Pius X wrote in Pascendi, the Modernist “is a true man of his time” who “breathes the air of the age” and “knows nothing of the supernatural.” Prevost’s homily breathes the air of the United Nations and the World Economic Forum, not the supernatural atmosphere of the Catholic Church. His “faith that saves life” is a faith that saves temporal life from social injustice, not eternal life from the fires of Hell.
The Symptomatic Level: A Fruit of the Conciliar Revolution
This homily is not an isolated incident but a direct and inevitable fruit of the Vatican II revolution. The False Fatima Apparitions file exposes how the conciliar sect has used even approved private revelations to promote its modernist agenda, diverting attention from “modernist apostasy within the Church” to external threats like communism. Prevost’s homily continues this diversion, focusing on “violence, exploitation, and dishonesty” as the enemies of mankind, while the true enemy—the Modernist destruction of the Faith from within—goes unmentioned and unchallenged.
The conciliar sect’s entire mission since 1958 has been to transform the Church from a supernatural society instituted by God for the salvation of souls into a naturalistic humanitarian organization concerned with social justice and global fraternity. Prevost’s homily in Saurimo is a perfect embodiment of this transformation. It is a homily that could be delivered at any secular humanitarian conference, stripped of all that is distinctively Catholic: the supernatural, the sacrificial, the hierarchical, and the exclusive.
Conclusion: A Call to Reject the Usurper and Return to Tradition
The faithful must see through the veneer of pious language in Prevost’s homily and recognize it for what it is: a tool of the conciliar apostasy, designed to lead souls away from the true Church and into the broad road of perdition. The remedy is not to seek a “better pope” or to reform the neo-church from within, but to reject the usurper entirely and return to the unchanging Tradition of the Catholic Faith.
As the Defense of Sedevacantism file concludes, “a manifest heretic cannot be Pope.” Prevost, as a manifest Modernist and promoter of the conciliar revolution, is not the Pope. He is an antipope, and his “Masses” are not the true Most Holy Sacrifice but sacrilegious parodies. The faithful must cling to the true Mass, the true sacraments, and the true doctrine of the pre-conciliar Church, as the only path to salvation. Let us pray for the true Church’s deliverance from this abomination of desolation, and for the conversion of those ensnared by the conciliar sect’s lies.
Source:
Pope at Mass in Saurimo: 'The Risen One illumines our path and sanctifies us' (vaticannews.va)
Date: 20.04.2026