Vatican News portal reports (May 18, 2026) that the usurper Robert Prevost, styling himself “Pope Leo XIV,” met with members of the Board of Governors of “The Catholic Extension Society,” praising their missionary service to poorer Catholic communities in the United States, Cuba, and Puerto Rico. He described their work in these regions as “a beautiful expression of the universality of the Church,” encouraged outreach to immigrant families, and emphasized that “love for the poor” constitutes “the evangelical hallmark of a Church faithful to the heart of God.” He quoted his predecessor’s encyclical *Dilexi Te* and reminded those present that “love for our neighbour is tangible proof of the authenticity of our love for God.” The entire performance is a masterclass in modernist equivocation, using the language of charity to mask the betrayal of Catholic doctrine on the social reign of Christ the King, communion with communist and Masonic territories, and the substitution of naturalistic humanitarianism for supernatural evangelization.
The “Universality” That Includes Communist Cuba
The most immediately scandalous element of this address is the praise bestowed upon a society operating in Cuba, a nation under communist dictatorship. Pius XI, in *Quas Primas*, declared without ambiguity that Christ’s reign “encompasses also all non-Christians, so that most truly the entire human race is subject to the authority of Jesus Christ.” The same Pontiff, in *Divini Redemptoris* (1937), condemned communism as “intrinsically perverse” and warned that “no one who would save Christian civilization may collaborate with it in any undertaking whatsoever.” The Syllabus of Errors, under Pius IX, condemned socialism, communism, secret societies, biblical societies, and clerico-liberal societies as “pests” to be “reprobated in the severest terms” (Propositions 19–24 of *Qui pluribus*, *Noscitis et nobiscum*, *Singulari quadam*, *Quanto conficiamur*).
Yet here is the occupant of the Vatican praising a society for its work in Castro’s Cuba, describing this as “a beautiful expression of the universality of the Church.” The true Church has always understood that universitas means the extension of Christ’s Kingdom to all nations — not collaboration with regimes that persecute the faith, destroy churches, imprison priests, and forbid the Catholic education of children. The Catholic Extension Society does not extend the Catholic faith into Cuba; it extends material aid to communities living under a regime that has systematically attempted to extinguish that faith. This is not the missio ad gentes of the Apostles; it is the missio ad marxistas of the conciliar revolution.
The Code of Canon Law of 1917, Canon 2335, imposed automatic excommunication reserved to the Holy See on those who enrolled in Masonic associations or similar societies plotting against the Church. Canon 1399 forbade books defending the errors condemned by the Holy Office. The Society’s operations in Cuba — a country whose government has been explicitly condemned by multiple pontiffs — represent precisely the kind of collaboration with enemies of the Church that the pre-conciliar Magisterium anathematized.
Puerto Rico and the Language of Masonic Fraternity
The praise extended to work in Puerto Rico is no less suspect. Puerto Rico, as a territory of the United States, has been deeply penetrated by Masonic and Protestant influence for over a century. The very language used by the usurper — “love for our neighbour is tangible proof of the authenticity of our love for God” — is lifted from the modernist encyclical *Dilexi Te*, a document that reorients Catholic social teaching away from the supernatural virtues and toward a naturalistic humanitarianism indistinguishable from secular philanthropy.
Pius IX, in the Syllabus (Proposition 58), condemned the proposition that “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.” He further condemned (Proposition 79) the idea that “the civil liberty of every form of worship, and the full power, given to all, of overtly and publicly manifesting any opinions whatsoever and thoughts, conduce more easily to corrupt the morals and minds of the people, and to propagate the pest of indifferentism.” The entire thrust of the address — emphasizing material aid, community warmth, and “tangible proof” of love — is a textbook example of the indifferentism Pius IX condemned.
The Replacement of Supernatural Mission with Naturalistic Humanitarianism
The usurper stated that “love for the poor can therefore be understood as the evangelical hallmark of a Church faithful to the heart of God.” This statement, while sounding pious, is theologically catastrophic. The evangelical hallmark of the Church is not “love for the poor” in the naturalistic sense; it is the preaching of the Gospel, the administration of the sacraments, and the salvation of souls. The Church is not a charitable NGO; she is the Mystical Body of Christ, instituted for the supernatural end of eternal salvation.
St. Robert Bellarmine, in *De Romano Pontifice* (Book II, Chapter 30), taught that a manifest heretic ceases to be Pope and head, “just as he ceases to be a Christian and member of the body of the Church.” If the occupant of the Vatican reduces the Church’s mission to “love for the poor” and “building vibrant communities of faith” without any mention of the necessity of conversion, the condemnation of heresy, or the social reign of Christ the King, then he manifests the very heresy that — according to Bellarmine, John of St. Thomas, Wernz and Vidal, and the common teaching of theologians — ipso facto deprives him of all jurisdiction.
Pius X, in *Lamentabili sane exitu* (1907), condemned the proposition (no. 20) that “revelation was merely man’s self-awareness of his relationship to God” and (no. 26) that “the dogmas of faith should be understood according to their practical function, i.e., as binding in action, rather than as principles of belief.” The entire address from the Vatican is structured around precisely this reduction: dogma is absent, moral teaching is reduced to social action, and the “vibrant communities of faith” are described in terms of material support and “spiritual strength” to face “life’s challenges with hope” — language indistinguishable from that of a Protestant social gospel or a United Nations development agency.
“New Labourers for the Harvest” — But What Harvest?
The usurper expressed hope that these communities would become “fertile ground for future vocations to the priesthood and religious life, nurturing new labourers for the harvest for years to come.” One must ask: harvest of what? If the communities being served are in communist Cuba, where the Church has been systematically suppressed for over six decades, what kind of “priestly vocations” are being nurtured? Vocations to a “priesthood” that collaborates with the regime? Vocations to celebrate the New Mass, which Paul VI promulgated in 1969 as an ecumenical instrument designed to be acceptable to Protestants?
The 1917 Code of Canon Law, Canon 1325, §2, required that missionaries be properly formed in Catholic doctrine and sent with the authority of the Holy See. The Council of Trent, Session XXIII, Chapter 18 (on the sacrament of holy orders), decreed that bishops must ensure that only those who are “worthy and capable” be ordained, and that seminaries be established for proper formation. The “Catholic Extension Society” funding “seminaries” in the United States is funding institutions that, since 1958, have produced priests who celebrate the New Mass, deny the necessity of conversion to Catholicism, and preach the very modernism condemned by St. Pius X.
The Omission That Condemns
The most damning aspect of this address is what it does not say. There is no mention of the Most Holy Sacrifice of the Mass as the center of Catholic worship. There is no mention of the necessity of baptism for salvation. There is no mention of the social reign of Christ the King over all nations, including Cuba and the United States. There is no mention of the obligation of Catholic rulers to govern according to God’s law. There is no mention of the danger of communism, which Pius XI called “intrinsically perverse.” There is no mention of the necessity of conversion for those outside the Church. There is no mention of the Four Last Things: death, judgment, Heaven, and Hell.
This silence is not accidental; it is theological. It is the silence of a system that has abandoned the supernatural mission of the Church and replaced it with naturalistic humanitarianism. It is the silence of the conciliar sect, which has emptied the Catholic faith of its content and filled the vacuum with the slogans of the United Nations, the World Council of Churches, and the Masonic lodges.
Pius XI, in *Quas Primas*, warned that “the more the sweetest Name of our Redeemer is omitted with unworthy silence in international gatherings and parliaments, the more loudly it must be confessed and the more urgently the rights of Christ the Lord’s royal dignity and authority must be recognized.” The usurper’s address to the Catholic Extension Society is precisely such an “unworthy silence” — a gathering where the Name of Christ is invoked but His Kingship is ignored, where “love for the poor” replaces the preaching of the Gospel, and where collaboration with communist and Masonic territories is praised as “the universality of the Church.”
Conclusion: The Abomination Continues
The meeting between the usurper Robert Prevost and the Catholic Extension Society is not a Catholic act. It is a modernist performance, staged in the Vatican, using the language of charity to mask the betrayal of every principle for which the true Church has stood for two thousand years. It praises work in communist Cuba. It praises work in Masonic Puerto Rico. It reduces the Church’s mission to “love for the poor.” It omits every supernatural truth. It produces “labourers for the harvest” who will harvest not souls for Heaven but adherents for the conciliar sect.
The faithful must reject this abomination. They must return to the immutable Tradition of the Church — to the social reign of Christ the King, to the necessity of conversion, to the condemnation of communism and Freemasonry, to the Most Holy Sacrifice of the Mass, and to the supernatural mission of the Church. As Pius IX declared in the Syllabus (Proposition 80), the Roman Pontiff can and ought to reconcile himself with progress, liberalism, and modern civilization — but only by condemning them, not by embracing them. The occupant of the Vatican has chosen the latter path, and in doing so, he has demonstrated — if demonstration were still needed — that he is not the Vicar of Christ but the servant of the Antichrist.
Source:
Pope praises Catholic Extension Society for bringing Christ to remote communities (vaticannews.va)
Date: 18.05.2026