EWTN News portal reports on the 11-day apostolic journey of the usurper Robert Prevost — who styles himself “Pope Leo XIV” — across four African nations (Algeria, Cameroon, Angola, and Equatorial Guinea), April 13–23, 2026. The trip, presented as a pastoral pilgrimage, encompassed interreligious dialogue with Muslim leaders, visits to prisons and psychiatric hospitals, the inauguration of a “Pope Francis Technology School,” meetings with authoritarian heads of state, and Masses celebrated before crowds numbering in the hundreds of thousands. The journey concluded with an in-flight press conference in which the antipope addressed war, migration, same-sex blessings, and relations with authoritarian regimes. What emerges from this meticulously documented spectacle is not a pastoral mission but a comprehensive demonstration of every theological error condemned by the pre-conciliar Magisterium: religious indifferentism, false ecumenism, the reduction of the Church’s mission to naturalistic humanism, the cult of man, and the systematic silence about the supernatural truths that alone constitute the deposit of faith.
The “Pilgrim of Peace”: A Title That Belongs to Christ Alone
From the very first moments of the journey, the language employed by the structures occupying the Vatican revealed the depth of the modernist corruption. Upon arriving in Algiers, Leo XIV presented himself to the diplomatic corps as “a pilgrim of peace.” This phrase, repeated throughout the trip, is not merely rhetorical flourish — it is a theological statement of the most dangerous kind. By appropriating this title, the antipope implicitly places himself in the role that belongs exclusively to Our Lord Jesus Christ, the true *Rex Pacificus*, the King of Peace. Pope Pius XI, in the encyclical *Quas Primas*, taught with luminous clarity: “Christ the Lord is King of hearts because of His love, which surpasses knowledge, because of the gentleness and sweetness with which He draws souls to Himself; for there has been and will be no one who has been so loved by all as Christ Jesus.” Peace is not an abstraction to be claimed by a worldly diplomat; it is the exclusive fruit of submission to the Social Kingship of Christ. “Then at last,” Leo XIII wrote in *Annum Sanctum*, “so many wounds can be healed, then there will be hope that the law will regain its former authority, sweet peace will return again, swords and weapons will fall from hands, when all willingly accept the reign of Christ and obey Him.” The usurper’s self-description as “pilgrim of peace” while systematically omitting any mention of Christ the King’s public reign over nations is not merely an omission — it is a positive negation of Catholic truth, condemned in advance by the *Syllabus of Errors* of Pius IX, which anathematized the proposition that “the Roman Pontiff can, and ought to, reconcile himself, and come to terms with progress, liberalism and modern civilization” (Proposition 80).
Interreligious Dialogue as Apostasy: The Great Mosque and the Profanation of the First Commandment
Perhaps the most theologically scandalous element of the entire journey was the antipope’s visit to the Great Mosque of Algiers. This act, presented by EWTN News as a gesture of “encounter and fraternity,” constitutes in reality a formal act of participation in false worship — a direct violation of the First Commandment and the perennial teaching of the Church. The *Syllabus of Errors* condemns with the utmost severity the proposition that “man may, in the observance of any religion whatever, find the way of eternal salvation, and arrive at eternal salvation” (Proposition 16), and further condemns the claim that “Protestantism is nothing more than another form of the same true Christian religion, in which form it is given to please God equally as in the Catholic Church” (Proposition 18). If this is the explicit teaching of the Church regarding Protestant communities — which at least possess baptism and a belief in Christ — how much more does it apply to Islam, which explicitly denies the Divinity of Christ, the Trinity, and the Redemption?
The meeting of Leo XIV with Muslim leaders in Cameroon, described in the article as an encounter to “continue promoting peace and fraternity across faith lines,” is a textbook example of the false ecumenism condemned by every pre-conciliar pope. St. Pius X, in *Pascendi Dominici Gregis*, identified the fundamental error of Modernism as the belief that “dogmas, sacraments, and hierarchy, both in concept and in reality, are merely modes of explanation and stages in the evolution of Christian consciousness” (*Lamentabili*, Proposition 54). When the antipope sits with imams as equals in religious dialogue, he implicitly affirms that Islam is a legitimate path to God — a proposition that constitutes formal heresy. Pope Eugene IV, at the Council of Florence, defined infallibly: “The Holy Roman Church firmly believes, professes, and preaches that none of those existing outside the Catholic Church, not only pagans, but also Jews and heretics and schismatics, can have a share in life everlasting; but that they will go into the eternal fire which was prepared for the devil and his angels, unless before death they are joined with Her.” The usurper’s fraternal embrace of Muslim leaders is not charity — it is the betrayal of the souls those imams lead into eternal perdition.
The article further reports that Cardinal Jean-Paul Vesco, Archbishop of Algiers, described the visit “not about interreligious dialogue but humanity.” This formulation is itself a condemnation. By reducing the Church’s mission to a vague “humanity,” the cardinal commits the very error that Pius IX condemned as the foundation of the entire liberal Catholic program: the substitution of natural religion for supernatural revelation. The Church exists for one purpose — the salvation of souls through the preaching of the Gospel and the administration of the sacraments. Every other activity, however noble it may appear by natural standards, is a distraction from this mission if it is not ordered toward this end.
The Silence About the Supernatural: The Gravest Accusation
A comprehensive reading of the entire EWTN News report reveals a systematic, total silence about the supernatural truths of the Catholic faith. Nowhere in the hundreds of paragraphs documenting this journey does one find any mention of the following: the necessity of baptism for salvation, the reality of the state of grace, the danger of mortal sin, the existence of hell, the necessity of conversion to the Catholic Church, the propitiatory sacrifice of the Mass, the Real Presence of Christ in the Eucharist (beyond the mere celebration of “Mass”), or the obligation of Catholic rulers to submit their nations to the Kingship of Christ.
This silence is not accidental — it is the defining characteristic of the modernist apostasy. St. Pius X, in *Lamentabili*, condemned the proposition that “revelation was merely man’s self-awareness of his relationship to God” (Proposition 20), and that “the dogmas which the Church proposes as revealed are not truths of divine origin but are a certain interpretation of religious facts, which the human mind has worked out with great effort” (Proposition 22). Every homily, address, and gesture documented in this report conforms precisely to this condemned framework. When Leo XIV tells prisoners that “no one is excluded from God’s love,” he speaks a half-truth that, in the absence of any mention of repentance, confession, and amendment of life, becomes a lie. God’s love is real, but it is a love that demands conversion: “Unless you repent, you will all likewise perish” (Luke 13:3). The antipope’s sentimental affirmation of God’s universal love, detached from the conditions God Himself has established for the reception of that love, is the theology of the Modernist — the “vital immanence” that St. Pius X identified as the root of all errors.
The visit to the psychiatric hospital in Malabo provides another devastating example. The antipope declared that “God loves us just as we are.” This phrase, repeated like a mantra throughout the conciliarsect, is a direct contradiction of Catholic teaching. God loves sinners, yes — but He does not love them “as they are.” He loves them as they can become through grace. The entire economy of salvation is predicated on the transformation of the sinner into a saint. Our Lord Himself said to the woman taken in adultery: “Go, and sin no more” (John 8:11) — not “Go, you are fine as you are.” The theology of “God loves you as you are” is the theology of Antichrist, for it removes the necessity of conversion, penance, and sanctification — the very things for which Christ shed His Precious Blood.
The Social Doctrine Reduced to Naturalism
Throughout the journey, the antipope’s addresses to civil authorities consistently reduced the Church’s social doctrine to the categories of secular humanitarianism. In his meeting with Equatorial Guinea’s president, Leo XIV warned against “invoking God to justify oppression and violence” and framed his address around “the Church’s social doctrine, calling it a guide for addressing the ‘new things’ destabilizing human coexistence, including widening inequality, the exploitation of natural resources, and the misuse of technology.” In Angola, he called on leaders to “remove the obstacles to integral human development.” In Cameroon, he declared that “peace cannot be decreed: It must be embraced and lived.”
Every one of these formulations, while containing elements of natural truth, systematically omits the only foundation upon which a just social order can be built: the recognition of Christ the King as the source of all authority. Pius XI taught in *Quas Primas*: “If rulers and legitimate superiors will have the conviction that they exercise authority not so much by their own right as by the command and in the place of the Divine King, everyone will notice how religiously and wisely they will use their authority.” And further: “The state is happy not by one means, and man by another; for the state is nothing else than a harmonious association of men.” The usurper’s addresses, by contrast, draw exclusively from the well of secular human rights discourse — the very discourse that Pius IX condemned in the *Syllabus* as the product of liberalism and rationalism.
The proposition that the state has inherent rights independent of God (Proposition 39 of the *Syllabus*), that civil liberty of worship does not corrupt morals (Proposition 79), and that the Church should reconcile itself with modern civilization (Proposition 80) — all of these condemned errors are implicitly affirmed by the antipope’s consistent adoption of the language of secular humanitarianism rather than the language of Catholic social kingship.
The Cult of Man: Universities, Technology, and the Worship of Progress
The inauguration of the “Pope Francis Technology School” in Mongomo and the “Pope Leo XIV University Campus” in Malabo represent perhaps the most naked manifestation of the modernist cult of man. The antipope declared that the university campus is “an act of trust in human beings” and praised “the task, so demanding and yet so noble, of seeking the truth and putting knowledge at the service of the common good.” At the Catholic Academic Institution of Central Africa, he quoted the condemned Modernist John Henry Newman — a “saint” of the conciliar sect whose theology of the development of doctrine was the very gateway through which Modernism entered the Church.
The *Syllabus of Errors* condemns the proposition that “the best theory of civil society requires that popular schools open to children of every class of the people, and, generally, all public institutes intended for instruction in letters and philosophical sciences and for carrying on the education of youth, should be freed from all ecclesiastical authority, control and interference” (Proposition 47). The antipope’s enthusiastic embrace of technological education, detached from any mention of the necessity of Catholic formation, the dangers of rationalism, and the subordination of all knowledge to the supernatural end of man, is a living illustration of this condemned proposition.
Moreover, the invocation of Newman is particularly scandalous. Newman, “canonized” by the conciliar sect, was a convert from Anglicanism whose entire theological project was devoted to reconciling Catholic dogma with the evolution of human thought — precisely the error condemned in *Lamentabili*, Proposition 58: “Truth changes with man, because it develops with him, in him, and through him.” That the antipope would cite Newman as an authority for Catholic university students is a definitive proof that the conciar sect has completely abandoned the immutable Catholic faith.
The Fátima Parish: A Final Indictment
The article reports that the meeting with Angolan Church leaders took place at the “Parish of Our Lady of Fátima” in Luanda. This detail, seemingly incidental, serves as a final confirmation of the apostate nature of the entire journey. As documented in the file “False Fatima Apparitions,” the Fátima message — with its imprecise formulation of “conversion of Russia” (without specifying Catholicism), its opening to religious relativism, its role as a diversion from the true danger of modernist apostasy within the Church, and its suspicious Masonic symbolism (the 200-year cycles of 1717-1917-2017) — constitutes a psychological operation against the Church. The fact that the conciliar sect continues to organize its activities around the Fátima devotion, even as it ignores the warnings of St. Pius X against “enemies within,” demonstrates that the Fátima message serves precisely the function for which it was designed: to focus attention on external threats (communism, Russia) while the true enemy — Modernism — devours the Church from within.
The “Two Masses”: The Abomination of Desolation in the Holy Place
The article repeatedly refers to the antipope “celebrating Mass” in stadiums and basilicas across Africa. What it does not report — because the conciar sect conceals this truth — is that the “Mass” celebrated in these post-conciliar structures is almost certainly the Novus Ordo Missae of Paul VI (or its subsequent revisions), a rite deliberately designed to be acceptable to Protestants and stripped of the Catholic theology of propitiatory sacrifice. Pius VI, in *Auctorem Fidei*, condemned any attempt to alter the Canon of the Mass on the pretext of returning to ancient practice. The Council of Trent anathematized anyone who says that the Mass is “a bare commemoration of the sacrifice offered on the cross” rather than a true and proper propitiatory sacrifice (Session 22, Canon 3). The Novus Ordo, with its communal table orientation, its omission of prayers expressing the propitiatory nature of the sacrifice, and its substitution of Protestant-tinged language, is precisely the rite that Trent condemned.
When Leo XIV “celebrated Mass” before 120,000 people in Douala, before 100,000 in Angola, and before 30,000 in Malabo, he was not offering the Unbloody Sacrifice of Calary — he was presiding over a Protestantized memorial service that, at best, is of doubtful validity and, at worst, is a sacrilegious parody of the Holy Sacrifice. The faithful who received “Communion” at these celebrations received not the true Body and Blood of Christ (for the words of consecration in the Novus Ordo, as analyzed by the 1968 Ottaviani Intervention and the 1992 Cekada study, are theologically ambiguous and potentially invalid) but, at best, a piece of bread — and, at worst, an object of idolatry.
Conclusion: The Journey of the Antichrist
The 11-day African journey of the usurper Leo XIV is not a pastoral visit — it is a comprehensive demonstration of every error that the pre-conciliar Magisterium identified, condemned, and anathematized. From the interreligious dialogue with Muslims (condemned as indifferentism by the *Syllabus*, Propositions 15-18) to the reduction of the Church’s mission to naturalistic humanism (condemned as rationalism by the *Syllabus*, Propositions 1-7), from the cult of man in universities and technology (condemned as liberalism by the *Syllabus*, Propositions 77-80) to the systematic silence about supernatural truths (condemned as Modernism by *Lamentabili* and *Pascendi*), every element of this journey confirms that the structures occupying the Vatican are not the Catholic Church but the abomination of desolation standing in the holy place.
The true Church of Christ endures — not in the stadiums and mosques and universities visited by the antipope, but in the faithful who profess the integral Catholic faith, who attend the true Mass of all time, who recognize no authority but that of Christ the King, and who await the day when the usurpers will be cast out and the Kingdom of Christ will be restored. “In the end, My Immaculate Heart will triumph” — not the false message of Fátima, but the promise of the Woman Clothed with the Sun, who will crush the head of the serpent and establish the eternal reign of her Divine Son over all nations, all peoples, and all creation. “The future belongs to men and women of peace” — but true peace is only possible in the kingdom of Christ (Pius XI, encyclical Quas Primas).
Source:
Pope Leo XIV in Africa (ewtnnews.com)
Date: 13.04.2026