National Catholic Register reports that during his final Mass in Equatorial Guinea on April 23, 2026, the usurper Robert Prevost, styling himself “Pope Leo XIV,” urged the local church to “proclaim the Gospel with passion” and bear witness through “faith, service, and solidarity.” The event, held at Malabo Stadium before an estimated 30,000 people, featured flags, songs, dance, and colorful hats accompanying the liturgy—a spectacle more reminiscent of a cultural festival than the unbloody renewal of Calvary’s sacrifice. In his homily delivered in Spanish, Prevost reflected on the encounter between the deacon Philip and the Ethiopian eunuch from Acts 8, framing it as a model for evangelization centered on personal encounter, openness, and inclusion of the marginalized. He quoted Francis’ *Evangelii Gaudium*, warned against “spiritual self-absorption,” and called the faithful to make room for the poor and find joy in God’s love. Yet nowhere in this address—or in the broader narrative of his African journey—was there any mention of the necessity of baptism for salvation, the reality of original sin, the obligation to convert non-Catholics, or the Church’s exclusive claim to be the one true Ark of Salvation. This omission is not accidental; it is the theological fruit of the conciliar revolution, which has replaced the supernatural mission of the Church with a naturalistic humanitarianism dressed in evangelical language.
The Gospel Without Dogma: A Mission Stripped of Supernatural Content
Prevost’s homily reduces the apostolic mission to a vague call for “proclamation” and “witness,” devoid of doctrinal precision. He speaks of the Ethiopian eunuch as a symbol of “human suffering” and “the liberating power of the Gospel,” but fails to specify *what* the Gospel liberates from: namely, sin—original and actual—and eternal damnation. The Catechism of the Council of Trent teaches that “the sacrament of baptism is necessary for salvation, without it no one can enter the kingdom of heaven” (Session VII, Canon 5). Yet Prevost’s entire discourse avoids any reference to baptism as necessary for salvation, let alone the dogma *extra Ecclesiam nulla salus*. Instead, he presents Scripture as a “shared heritage” read “within the life of the Church,” guided by the Holy Spirit and Apostolic Tradition—yet without defining what that Tradition demands or who authentically guards it. This is the hallmark of modernist ecumenism: affirming “Tradition” while hollowing it of its binding, exclusive content.
His invocation of *Evangelii Gaudium*—the apostolic exhortation of the apostate Jorge Bergoglio that opened the door to communion for divorced-and-remarried “Catholics” and diluted moral law—is not incidental. It signals continuity with the post-conciliar project of replacing conversion with dialogue, repentance with inclusion, and doctrine with pastoral sensitivity. As St. Pius X warned in *Pascendi Dominici Gregis* (1907), the modernists “do not wish to be taught by the Church… they wish to transform her according to their own ideas.” Prevost’s homily exemplifies this transformation: the Church becomes a facilitator of human flourishing rather than the sole dispenser of supernatural grace.
Liturgical Abomination as Evangelization Tool
The Mass at Malabo Stadium was not the Traditional Latin Mass—the immemorial Roman Rite codified by St. Pius V and safeguarded until its near-total suppression after 1969. It was the Novus Ordo Missae, the Protestant-influenced liturgy promulgated by the Masonic architect Annibale Bugnini under Paul VI. This rite, with its versus populum orientation, communal meal theology, and emphasis on assembly over sacrifice, is theologically defective and spiritually barren. Pius VI, in *Auctorem Fidei* (1794), condemned innovations that “pervert the order of the sacraments” and “introduce novelties contrary to the institution of Christ.” The Novus Ordo does precisely this: it obscures the propitiatory nature of the Mass, reduces the priest to a presider, and turns the Eucharist into a shared meal rather than the re-presentation of Calvary.
That Prevost celebrated this rite before 30,000 people—many of whom may never have witnessed the true Mass—is not evangelization but sacrilege. The faithful were offered not the bread of angels but a counterfeit sacrament, a ritual incapable of conferring grace as the Church has always understood it. As Cardinal Ottaviani and Cardinal Bacci stated in their 1969 *Critical Study of the New Mass*, the Novus Ordo “represents, both as a whole and in its details, a striking departure from the Catholic theology of the Holy Mass.” To call such a celebration a “proclamation of the faith that saves” is blasphemy.
The Myth of the “Living Church” and the Erasure of Conversion
Prevost repeatedly referred to “the living Church in Equatorial Guinea,” echoing the conciliar ecclesiology of *Lumen Gentium*, which redefined the Church as the “People of God” rather than the hierarchical society founded by Christ. This shift is not semantic; it is doctrinal. The true Church, as defined by Pius XII in *Mystici Corporis* (1943), is “the Mystical Body of Christ… a visible society governed by the successor of Peter and the bishops in communion with him.” It is not a diffuse, Spirit-led community but a juridical, sacramental reality with defined membership and authority.
By omitting any call to conversion—whether of pagans, schismatics, or heretics—Prevost implicitly endorses the post-conciliar heresy of religious indifferentism, condemned by Gregory XVI in *Mirari Vos* (1832) and Pius IX in the *Syllabus of Errors* (Proposition 15: “Every man is free to embrace and profess that religion which, guided by the light of reason, he shall consider true”). The Ethiopian eunuch was not merely “welcomed into salvation history”; he was baptized by Philip (Acts 8:38). That Prevost omits this crucial detail reveals his true agenda: a Church that includes without converting, that affirms without demanding, that serves without saving.
Solidarity Without Justice: The Social Gospel of the Neo-Church
The themes of “service,” “solidarity,” and “justice” dominate Prevost’s message, reflecting the post-conciliar obsession with temporal welfare at the expense of eternal salvation. While the Church has always taught the duty of charity, she has also insisted that “the soul is worth more than the whole world” (St. Thomas Aquinas, *Summa Theologiae* II-II, q. 26, a. 5). Leo XIII, in *Immortale Dei* (1885), warned that “the Almighty, therefore, has given the charge of the human race to two powers, the ecclesiastical and the civil… each in its kind is fixed, and each has its own dignity.” The Church’s primary mission is not to alleviate poverty but to sanctify souls through the sacraments and preaching of the Gospel.
Prevost’s focus on the “oppressed” and “marginalized” echoes the liberation theology condemned by the Congregation for the Doctrine of the Faith in 1984 (*Libertatis Nuntius*), which warned against reducing the Gospel to a political program. Yet the post-conciliar church has embraced this reduction wholesale, turning bishops into social activists and parishes into NGOs. This is not the faith of the martyrs; it is the ideology of the United Nations.
Conclusion: A Usurper’s Mission of Deception
Robert Prevost, an antipope installed by a succession of heretics beginning with John XXIII, has no authority to teach, govern, or sanctify. His journey to Africa was not a pilgrimage of faith but a propaganda tour for the conciliar sect. His homily in Malabo offered not the Gospel of Christ but the gospel of human dignity, emotional comfort, and social inclusion—precisely the “dogmaless Christianity” condemned by St. Pius X in *Lamentabili Sane Exitu* (Proposition 65: “Contemporary Catholicism cannot be reconciled with true knowledge without transforming it into a certain dogmaless Christianity, that is, into a broad and liberal Protestantism”).
The faithful must reject this counterfeit evangelization and cling to the unchanging deposit of faith: that there is one Church, one Baptism, one Lord—and that outside her, there is no salvation. Let us pray for the true restoration of the papacy and the end of this abomination of desolation.
Source:
Pope to Equatorial Guinea: ‘Carry on the Mission of Jesus’ First Disciples With Joy’ (ncregister.com)
Date: 23.04.2026