The National Catholic Register, citing ACI Stampa and EWTN News, reports on the address delivered by the usurper Robert Prevost, styling himself “Pope Leo XIV,” at the Marian shrine of Mama Muxima in Kimbaxe, Angola, on April 19, 2026. The article presents Prevost’s exhortation to Angolan youth to build “a better, welcoming world, where there is no more war, injustice, poverty, or dishonesty,” framing this mission as entrusted by Our Lady and rooted in the Gospel. The report highlights his emphasis on the Rosary, the “freshness of faith” in Angola, the shrine’s history, and the construction of a new basilica as a sign of a larger spiritual and social project. It quotes Prevost extensively, including his call for youth to be “workers for justice and bearers of peace,” to love with a “mother’s heart,” and to ensure material needs like food, healthcare, education, and care for the elderly are met. The article also notes Bishop Emilio Sumbelelo’s remarks on the shrine’s national significance and the government’s involvement in the basilica project. This entire spectacle, however, is not a call to supernatural conversion or the establishment of Christ’s social reign, but a masterclass in modernist reductionism, transforming the Church’s divine mission into a program of secular humanitarianism, devoid of the essential truths of faith, repentance, and the primacy of the supernatural order.
The Usurper’s Platform: A Stage for Apostasy
The very presence of Robert Prevost, the current occupant of the Vatican apparatus, at a Marian shrine is not a sign of authentic Catholic devotion, but a calculated performance by the conciliar sect to maintain its illusion of legitimacy. As established in the Defense of Sedevacantism, a manifest heretic loses his office ipso facto (by that very fact), as St. Robert Bellarmine unequivocally states: “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.” Prevost, as a product and promoter of the post-conciliar revolution, which has systematically denied, obscured, or contradicted defined dogmas (e.g., the unique salvific role of the Catholic Church, the nature of the Mass as a propitiatory sacrifice, the reality of hell), is precisely such a manifest heretic. His presence at Mama Muxima is not that of the Vicar of Christ, but of the Antipope, using sacred spaces and pious language to advance a naturalistic agenda. The article’s uncritical acceptance of his title “Pope” and its presentation of his words as authoritative teaching is a testament to the pervasive deception within the conciliar structures and their media apparatus.
The Rosary: From Weapon of Spiritual Combat to Sentimental Devotion
Prevost’s reflection on the Rosary is a prime example of modernist reinterpretation. He describes it as “an ancient and simple devotion that originated in the Church as a form of prayer for everyone,” quoting John Paul II (another manifest heretic and false pope) on its “freshness” and its call to “set out into the deep… to proclaim, and even cry out, before the world that Jesus Christ is Lord and Savior.” This language, while superficially orthodox, is stripped of its true theological weight. The Rosary, in Catholic tradition, is not merely a “simple devotion” but a powerful weapon of spiritual combat, a means of meditating on the mysteries of salvation history, and a conduit for graces necessary for perseverance and the conversion of sinners. Its primary purpose is not to make the Church feel “fresh” or to “proclaim” in a general sense, but to contemplate the life, death, and resurrection of Christ, to implore the intercession of the Blessed Virgin for the conversion of sinners and the triumph of the Church, and to obtain the graces necessary for one’s own salvation. Prevost’s emphasis on “freshness” and “setting out into the deep” echoes the modernist obsession with “aggiornamento” (updating) and relevance, reducing a profound sacramental to a tool for social engagement. The article’s failure to highlight this distortion is a glaring omission, revealing its complicity in the modernist project.
“Mother of the Heart”: A Title Stripped of Its Supernatural Significance
The shrine’s popular title, “Mother of the Heart” (Mama Muxima), is seized upon by Prevost to launch into a discourse on love, compassion, and social concern. He speaks of Mary’s “pure and wise heart,” her “maternal concern,” and her invitation to “love every person with a mother’s heart — concretely and generously.” While Marian devotion is central to Catholic piety, Prevost’s interpretation is entirely horizontal. He reduces Mary’s role to that of a sentimental figure who “welcomes everyone, listens to everyone, and prays for everyone,” without any mention of her role as Mediatrix of all graces, Co-Redemptrix, or her powerful intercession against heresy and sin. The “heart of Mary” becomes a symbol for universal human compassion, rather than the Immaculate Heart which is the source of grace and the terror of demons. This is a direct echo of the modernist tendency to naturalize the supernatural, to turn the Mother of God into a mere exemplar of human virtue, rather than the Queen of Heaven and Earth whose primary concern is the salvation of souls and the glory of her Divine Son. The article’s presentation of this sentimentality as profound spiritual teaching is a clear indicator of its modernist bias.
The Gospel Redefined: Social Justice Without Repentance
The core of Prevost’s message, as presented in the article, is a call to “build a better, welcoming world, where there is no more war, injustice, poverty, or dishonesty, and where the principles of the Gospel increasingly inspire and shape hearts, structures, and programs, for the good of all.” This is not the Gospel of Jesus Christ, but the Gospel of Modernism, condemned by St. Pius X in Pascendi Dominici Gregis as “the synthesis of all errors.” The true Gospel demands repentance, conversion, faith in Christ and His Church, observance of the Commandments, and the pursuit of eternal salvation. It is not a program for worldly betterment, but a call to die to self, take up one’s cross, and follow Christ to eternal life. Prevost’s vision is purely naturalistic: “that the hungry may have enough to eat, that the sick may receive the necessary care, that children may be guaranteed a proper education, and that the elderly may live their later years in peace.” These are laudable temporal goals, but they are not the primary mission of the Church. The Church’s mission is to lead souls to heaven, not to build a utopia on earth. By focusing exclusively on these material concerns, Prevost implicitly denies the reality of sin, the necessity of grace, the existence of hell, and the ultimate purpose of human life. This is the very essence of the “cult of man” condemned by the pre-conciliar Magisterium. The article’s uncritical presentation of this naturalistic program as “Gospel principles” is a damning indictment of its theological bankruptcy.
The “Living and Young Church”: A Modernist Cliché
Prevost’s description of the “living and young Church of Angola” where one can “truly feel the freshness of faith and the power of the Spirit” is a standard modernist trope. It implies that the Church’s vitality is measured by its relevance to the world, its adaptability to modern sensibilities, and its engagement with social issues, rather than by its fidelity to Tradition, its adherence to defined dogmas, and its pursuit of holiness. This “freshness” is not the freshness of the Gospel, but the freshness of novelty, condemned in Lamentabili Sane Exitu (Proposition 63): “The Church is incapable of effectively defending evangelical ethics, because it steadfastly adheres to its views, which cannot be reconciled with modern progress.” The true Church is “living” because she possesses the Holy Spirit, not because she conforms to the spirit of the age. The article’s use of this language without critique reveals its alignment with the modernist hermeneutic of “living tradition,” which is nothing but the evolution of dogmas condemned by St. Pius X.
The New Shrine: A Symbol of Conciliar Ambition
The construction of a new basilica at Mama Muxima, blessed by the Angolan president and a “late Cardinal” (Alexandre do Nascimento, a product of the conciliar era), is presented as a sign of a “larger calling.” Prevost tells the youth: “For the Mother of Heaven entrusts a great project to you as well: to build a better, welcoming world.” This is a classic conciliar tactic: using physical structures and public events to project an image of vitality and relevance, while the spiritual substance is hollowed out. The true “new sanctuary” is not a building, but the interior life of grace in the souls of the faithful. The article’s focus on the basilica’s construction, its government involvement, and its fulfillment of a promise made by John Paul II (a false pope) underscores the conciliar obsession with external structures and political alliances, rather than with the salvation of souls. This is the “abomination of desolation” standing in holy places, a temple built not to the glory of God, but to the glory of the conciliar sect.
The Omission of Supernatural Realities
Perhaps the most damning aspect of Prevost’s address, as reported, is what it omits. There is no mention of sin, repentance, conversion, the necessity of baptism, the reality of hell, the need for confession, the propitiatory nature of the Mass, the social reign of Christ the King, or the unique salvific mission of the Catholic Church. The entire discourse is horizontal, focused on human needs and worldly betterment. This silence is not accidental; it is the hallmark of modernism, which, as St. Pius X taught, seeks to “reconcile Catholicism with true knowledge” by transforming it into a “dogmaless Christianity” (Lamentabili, Proposition 65). The article’s failure to note this profound silence is a clear indication of its complicity in the modernist project. It presents a sanitized, naturalistic version of Catholicism, stripped of its supernatural essence, as if these truths were irrelevant or outdated.
The Role of the “Clergy”: Enablers of Apostasy
Bishop Emilio Sumbelelo’s greeting, highlighting the shrine’s importance and the government’s role in the basilica project, is a perfect example of the conciliar “clergy” acting as facilitators of the modernist agenda. His focus on national memory, government promises, and public ceremonies, rather than on the spiritual needs of the faithful or the defense of doctrine, reveals the extent to which the conciliar hierarchy has become a branch of secular humanitarianism. These men are not shepherds of souls, but administrators of a social program, using the vestments of religion to lend credibility to a worldly agenda. The article’s inclusion of his remarks without critique further demonstrates its alignment with the conciliar narrative.
Conclusion: A Call to Discernment and Rejection
The address of Robert Prevost at Mama Muxima, as presented by the National Catholic Register, is not a call to holiness, but a blueprint for apostasy. It is a masterful exercise in modernist rhetoric, using the language of faith to advance a naturalistic, humanistic agenda. The true Catholic response is not to be swayed by such sentimental appeals, but to reject the usurper, condemn his errors, and cling to the unchanging Tradition of the Church. As Pius XI taught in Quas Primas, “The Kingdom of our Redeemer encompasses all men… His reign, namely, extends not only to Catholic nations… but His reign encompasses also all non-Christians, so that most truly the entire human race is subject to the authority of Jesus Christ.” The mission of the Church is not to build a world without war, injustice, and poverty through human effort alone, but to establish the social reign of Christ the King, where His laws are the foundation of all society, and where the primary concern is the salvation of souls. Let the faithful reject the false gospel of the conciliar sect and return to the immutable truths of the Catholic faith, for “the gates of hell shall not prevail against the Church” (Matt. 16:18), but the gates of hell are prevailing against the conciliar sect, which is not the Church, but its counterfeit.
Source:
Pope Leo XIV Urges Angola’s Young People to Build a World Free of War, Injustice, and Poverty (ncregister.com)
Date: 19.04.2026