EWTN News reports that on April 22, 2026, the usurper Robert Prevost — styling himself “Pope Leo XIV” — celebrated a “Mass” at the Basilica of the Immaculate Conception in Mongomo, Equatorial Guinea, during his apostolic journey through Africa. In his homily, he urged Catholics to “take the destiny of Equatorial Guinea into their own hands,” calling them to build “a future of hope, justice, and peace,” to become “apostles of charity and witnesses to a new humanity,” and to work for “the common good rather than private interests.” He praised 170 years of evangelization, thanked missionaries and catechists, and spoke of the Eucharist as containing “every spiritual good of the Church.” Yet beneath the veneer of pious language lies a thoroughly modernist, naturalistic, and anthropocentric message — one that reduces the supernatural mission of the Church to a program of social development, strips the faith of its dogmatic content, and places man, not God, at the center of salvation history.
The Eucharist Stripped of Its Propitiatory Nature
The conciliar usurper began his homily by reflecting on the Eucharist, stating: “The Eucharist truly contains every spiritual good of the Church: It is Christ, our Passover, who gives himself to us, he is the living Bread that nourishes us.” On the surface, this sounds orthodox. But what follows reveals the hollowness of the formulation. There is no mention of the Eucharist as the unbloody renewal of the Sacrifice of Calvary, no reference to propitiation for sins, no allusion to the Real Presence as the true Body, Blood, Soul, and Divinity of Our Lord under the species of bread and wine. The Eucharist is reduced to a symbol of “God’s infinite love for the entire human family” — language indistinguishable from the Protestant memorialist heresy condemned by the Council of Trent.
The Council of Trent, in Session XXII, Chapter 2, taught with the full weight of the Church’s infallible Magisterium: “In this divine sacrifice which is celebrated in the Mass, the same Christ is contained and immolated in an unbloody manner, who once offered Himself in a bloody manner on the altar of the cross.” The neo-church’s systematic excision of the sacrificial character of the “Mass” is not an oversight — it is the deliberate fruit of the liturgical revolution initiated by the Masonic architect Annibale Bugnini, whose reformed rite of 1969 was designed precisely to make the Eucharist resemble a Protestant supper. When Leo XIV speaks of the Eucharist as merely revealing “God’s love” and “nourishing” the faithful, he echoes the very errors condemned in Lamentabili sane exitu (1907), where St. Pius X rejected the modernist proposition that “the sacraments merely serve to remind man of the presence of the ever-benevolent Creator” (Proposition 41).
“Take Your Destiny Into Your Own Hands”: The Pelagian Gospel of Self-Salvation
The central line of the homily — and the one seized upon by the conciliar media — is this: “Brothers and sisters, there is a need for Christians to take the destiny of Equatorial Guinea into their own hands.” This is not merely imprudent language. It is a direct contradiction of the most fundamental principles of Catholic soteriology.
The Church has always taught that salvation is the work of God’s grace, not of human effort independent of divine assistance. St. Paul wrote: “For by grace you are saved through faith, and that not of yourselves, for it is the gift of God; not of works, that no one may glory” (Eph. 2:8-9). The Council of Trent, in Session VI, Chapter 9, anathematized anyone who says that man can be justified before God by his own works without the grace of God through Jesus Christ. To tell an entire nation to “take their destiny into their own hands” is to preach a gospel of Pelagianism — the heresy condemned by the Council of Carthage in 418 and repeatedly by the Magisterium — dressed up in the language of social activism.
Pius XI, in Quas Primas (1925), taught that “the Kingdom of our Redeemer encompasses all men” and that “men united in societies are no less subject to the authority of Christ than individuals.” The reign of Christ the King is not built by human hands organizing for “justice and peace” — it is established through the preaching of the Gospel, the administration of the sacraments, and the submission of every soul and every nation to the divine law. The usurper’s exhortation replaces the supernatural order with a naturalistic program of human self-improvement, precisely the error Pius IX condemned in the Syllabus of Errors when he rejected the proposition that “human reason, without any reference whatsoever to God, is the sole arbiter of truth and falsehood, and of good and evil; it is law to itself” (Proposition 3).
The Omission of Conversion, Repentance, and the Supernatural Life
What is most striking about this homily is not what it says, but what it silently omits. There is no call to conversion of life, no mention of repentance, no warning about sin, no reference to the necessity of sanctifying grace, no allusion to the Four Last Things — death, judgment, heaven, and hell. The word “sin” does not appear. The word “grace” appears only once, and only in the most generic sense: “with God’s grace.” There is no mention of the sacrament of confession, no exhortation to receive Holy Communion worthily, no reference to the necessity of faith and baptism for salvation.
This silence is not accidental. It is the hallmark of the conciliar revolution, which systematically replaced the supernatural mission of the Church — the salvation of souls — with a naturalistic program of human development, social justice, and “integral ecology.” The Second Vatican Council’s Gaudium et Spes inaugurated this inversion, and every usurper since John XXIII has deepened it. Leo XIV’s homily in Mongomo is a textbook example: the “deepest hunger” of Equatorial Guinea is described as “a future imbued with hope that is capable of engendering a new sense of justice and producing fruits of peace and fraternity” — not the hunger for God, not the hunger for the true Faith, not the hunger for the Most Holy Sacrament of the Altar.
St. Pius X, in Pascendi Dominici Gregis (1907), identified this very tendency as the essence of Modernism: the reduction of religion to a feeling, a sentiment, a commitment to social progress — while dogma, sacraments, and the supernatural life are quietly buried. The modernist, St. Pius X wrote, “places the foundation of religious philosophy in that doctrine which is commonly called agnosticism” and reduces faith to “a feeling of the soul” oriented toward practical action in the world. Leo XIV’s homily is a perfect illustration of this program.
The Myth of “170 Years of Evangelization”
The usurper expressed gratitude for “these 170 years of evangelization in Equatorial Guinea” and praised the missionaries who “devoted their lives in service to the Gospel.” This is a selective and dishonest reading of history. The true missionaries of the Church — the priests and religious of the pre-conciliar era — went to Africa and to all nations with one purpose: to baptize souls into the Catholic Church, outside of which there is no salvation. They preached the necessity of faith, the reality of hell, the obligation to keep the commandments, and the absolute kingship of Jesus Christ over all peoples and nations.
What has the neo-church done in Africa since 1958? It has emptied the churches of their Catholic content, introduced liturgical aberrations incorporating pagan dances and rituals, promoted “inculturation” that is nothing but religious syncretism, and replaced the preaching of the Gospel with programs of social development, condom distribution, and dialogue with animism. The “evangelization” praised by Leo XIV is in reality the de-evangelization of Africa — the replacement of the supernatural faith with a naturalistic humanitarianism that leaves souls in the grip of original sin and idolatry.
Pius IX, in the Syllabus of Errors, condemned the proposition that “the Church is not a true and perfect society, entirely free — nor is she endowed with proper and perpetual rights of her own, conferred upon her by her Divine Founder” (Proposition 19). The neo-church has effectively implemented this error by subordinating the Church’s mission to the agendas of the United Nations, the World Bank, and the globalist project of “sustainable development.” Leo XIV’s call to “work together so that natural wealth may be a blessing for all” is indistinguishable from the language of the UN’s Sustainable Development Goals — a program rooted in the Masonic vision of a one-world order that Pius IX explicitly condemned as the work of “the synagogue of Satan” (Syllabus, concluding paragraphs).
“Christ, Light of Equatorial Guinea” — But Which Christ?
The motto of the apostolic journey — “Christ, Light of Equatorial Guinea, Towards a Future of Hope” — sounds pious, but it conceals a profound ambiguity. The Christ of the neo-church is not the Christ of the Gospels, the Christ of the Council of Nicaea, the Christ who said “I am the way, and the truth, and the life. No one comes to the Father but through Me” (John 14:6). The Christ of the conciliar sect is a vague, universal “light” — a moral inspiration for building a better world, stripped of His divine prerogatives, His demand for repentance, His threat of eternal damnation for those who reject Him.
Pius XI, in Quas Primas, taught that “Christ reigns in the minds of men… because He Himself is Truth, and men must draw truth from Him and accept it obediently.” The Christ of Leo XIV’s homily does not demand obedience to divine truth — He inspires “hope,” “responsibility,” and “shared commitment.” This is the Christ of the modernists, the Christ of the 19th-century rationalists whom Pius IX condemned when he rejected the proposition that “the faith of Christ is in opposition to human reason and divine revelation not only is not useful, but is even hurtful to the perfection of man” (Syllabus, Proposition 6). The neo-church has not restored faith — it has replaced it with a humanitarian sentiment that flatters man’s pride while leaving him in spiritual darkness.
The “New Humanity” of the Conciliar Apostasy
Perhaps the most revealing phrase in the entire homily is the call for the faithful to become “witnesses to a new humanity.” This is the language of the conciliar revolution at its most brazen. The Church has never promised a “new humanity” built by human effort and social organization. The Church promises supernatural life — the life of grace received through baptism, nourished by the Eucharist, and preserved by obedience to the commandments. The “new man” of Scripture is the man regenerated in Christ through the sacraments, not the man reorganized by social programs.
The phrase “new humanity” echoes the Masonic and Enlightenment project of constructing a utopian world order apart from God — the very project condemned by Pius IX in Qui Pluribus (1846) and by Leo XIII in Humanum Genus (1884). It is the language of Gaudium et Spes, which spoke of the Church as serving the world’s “joy and hope, grief and anguish” — a formula that inverts the Church’s mission by making the world, not God, the object of her solicitude. Leo XIV’s use of this language confirms that he is not a successor of Peter but a servant of the conciliar revolution — a revolution whose ultimate goal is the replacement of the Catholic Church with a universal naturalistic religion serving the Antichrist’s kingdom.
Conclusion: The Abomination of Desolation Continues Its Work
The homily of Robert Prevost in Mongomo is not an isolated incident. It is a faithful expression of the conciliar sect’s systematic program to empty the Catholic Faith of its supernatural content and replace it with a humanitarian, naturalistic, and ultimately Satanic program of world transformation. The usurper calls the faithful to “take their destiny into their own hands” — but the Church has always taught that our destiny is in the hands of God, and that the only path to salvation is through the Catholic Faith, the sacraments, and obedience to the divine law.
Pius XI, in Quas Primas, warned that “when God and Jesus Christ were removed from laws and states and when authority was derived not from God but from men, the foundations of that authority were destroyed.” Leo XIV’s homily in Equatorial Guinea is a living illustration of this warning: Christ is invoked, but His kingship is reduced to a slogan; the Eucharist is mentioned, but its sacrificial reality is erased; the faithful are exhorted, but to build a human future rather than to save their souls. This is not the Catholic Faith. This is the abomination of desolation foretold by Our Lord (Matt. 24:15) — the replacement of the true worship of God with a counterfeit religion that serves man and Satan while wearing the mask of piety.
The faithful who desire salvation must reject this counterfeit, cling to the unchanging Catholic Tradition, and pray for the restoration of the true Church — the Church of all ages, which alone possesses the authority of Christ and the means of grace necessary for salvation.
Source:
Pope Leo XIV to Equatorial Guinea: Take your destiny into your hands (ewtnnews.com)
Date: 22.04.2026