ACI Prensa/EWTN News reports that on June 6, 2026, the usurper Robert Prevost, known as “Pope” Leo XIV, addressed over 600,000 young people in Madrid’s Plaza de Lima, urging them to “change history with love” and encouraging vocational commitments to priesthood, religious life, and marriage. He warned against “worldly ideologies” and emphasized being “human” like Christ, the “perfect man.” This spectacle, far from being a genuine pastoral act, is a calculated display of the conciliar sect’s naturalistic humanism, reducing the supernatural mission of the Church to mere social activism and emotional manipulation, while completely omitting the necessity of true conversion, the sacraments, and the Kingship of Christ over individuals and nations.
A Carnival of Naturalism: The Antipope’s Address to Youth in Madrid
The event in Madrid, as described by ACI Prensa/EWTN News, presents a chilling tableau of the post-conciliar apostasy. The sheer scale—600,000 young people—is not a testament to the vitality of true faith, but rather a demonstration of the conciliar sect’s mastery of mass mobilization for its own ends. The atmosphere of “youthful eagerness,” with cries of emotion and chants of “This is the Pope’s youth!”, echoes the rallies of secular ideologies, not the solemn gatherings of the faithful. This is the “spirit of Vatican II” in action: a focus on human sentiment, collective identity, and worldly engagement, devoid of the supernatural fervor that characterized true Catholic youth movements before the conciliar revolution.
The Antipope’s Message: A Gospel Stripped of Supernatural Reality
The core of Leo XIV’s address, as reported, is a masterclass in modernist ambiguity and naturalistic reductionism. His exhortation to “change history — do it with love” is a vacuous platitude, devoid of any specific Catholic content. What history? Changed according to whose design? Love, in this context, is stripped of its theological virtue and reduced to a sentimental impulse, a mere humanistic aspiration. This stands in stark contrast to the Church’s perennial teaching on the true nature of love and the purpose of human existence.
Pius XI, in his encyclical Quas Primas, unequivocally states that “the hope of lasting peace will not yet shine upon nations as long as individuals and states renounce and do not wish to recognize the reign of our Savior.” He further emphasizes that “the entire human race is subject to the authority of Jesus Christ” and that “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 antipope’s call to “change history with love” is a direct contradiction to this, implying that human effort, guided by a vague “love,” can achieve what only the recognition of Christ’s Kingship and obedience to His laws can bring about. It is a subtle but profound denial of the supernatural order and the Church’s divine mission.
His encouragement regarding vocations—”Never be afraid of having a vocation for priestly life or religious life… You don’t have to be afraid to get married and start a family”—is equally problematic. While seemingly positive, it lacks any mention of the supernatural nature of these vocations, the necessity of a genuine call from God, the rigors of formation, or the ultimate purpose of these states: the salvation of souls and the glory of God. In the conciliar sect, “vocation” has been redefined to mean little more than a personal choice for a fulfilling career path, stripped of its sacrificial and otherworldly dimensions. The true Church teaches that a vocation is a divine summons, demanding a response of faith and obedience, not merely a human decision based on personal inclination.
The statement, “The disciples of Jesus are always contemporaries, but never prisoners of the passing time. We are free in Christ!” is a classic modernist trope. It subtly implies that the truths of faith are not immutable, but rather adaptable to the “passing time,” and that “freedom in Christ” means liberation from the “prison” of traditional doctrine and discipline. This is the very essence of the “evolution of dogmas” condemned by St. Pius X in Pascendi Dominici Gregis. True freedom, as taught by the Church, is freedom from sin and error, achieved through adherence to the unchanging truth of Christ, not freedom from that truth. As Our Lord Himself said, “You shall know the truth, and the truth shall make you free” (John 8:32). This “freedom” preached by the antipope is a license for doctrinal relativism and moral laxity.
His emphasis on being “human”—”Be human! Men and women of flesh and blood. Not appearances, but reliable faces. People who seek justice because they are hungry for it, as for the daily bread”—is a blatant example of the “cult of man” condemned by the pre-conciliar Magisterium. While Christ is indeed the “perfect man,” the antipope’s focus is entirely on the natural, human dimension, omitting the crucial supernatural reality of His divinity, His redemptive sacrifice, and the necessity of sanctifying grace for true justice and holiness. This is the naturalistic humanism that Pius XI warned against, where “men, redeemed by His most precious Blood, have been subjected, as it were, to new laws of His reign: since finally His reign encompasses all human nature, it is clear that there is no power in us that is exempt from this reign.” The antipope’s message reduces Christianity to a social ethic, a program for human betterment, rather than a divine plan for eternal salvation.
The Testimonies: A Showcase of Conciliar Priorities
The testimonies presented to Leo XIV further expose the conciliar sect’s priorities. Niurka, the Cuban lawyer, and Khadry, the Senegalese migrant, are presented as objects of “charity” and “welcome.” While the Church has always taught the importance of corporal works of mercy, the conciar sect consistently elevates these to the primary or even sole mission of the Church, often at the expense of spiritual conversion and the preaching of the full Gospel. Khadry’s gesture of giving the antipope his residence card is a powerful symbol of this shift: the Church’s mission is reduced to advocating for secular legal status and social integration, rather than the conversion of souls and the establishment of Christ’s Kingdom.
This focus on temporal welfare, while not inherently evil, becomes a grave distortion when it eclipses the supernatural mission. The Syllabus of Errors, in its condemnation of modern liberalism, explicitly rejects 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” (Proposition 79). The conciliar sect, however, has embraced this very indifferentism, prioritizing social justice and human rights over the exclusive truth of the Catholic Faith and the necessity of conversion to it.
The Omission of Truth: The Gravest Accusation
Perhaps the most damning aspect of the antipope’s address, as reported, is what it omits. There is no mention of:
- The necessity of true conversion: The call to repentance, to turn away from sin and embrace the fullness of Catholic truth, is entirely absent. The “love” preached is a vague sentiment, not the theological virtue that demands a radical transformation of life.
- The sacraments as the primary means of grace: While vocations to priesthood are mentioned, there is no emphasis on the Most Holy Sacrifice of the Mass, the necessity of Confession, or the life-giving power of the Eucharist. The “Church” is presented as a social institution, not a dispenser of supernatural graces.
- The reality of sin and the need for repentance: The address is devoid of any call to examine one’s conscience, to repent of sins, or to seek forgiveness. The “worldly ideologies” are warned against, but the fundamental problem of original sin and personal sin is ignored.
- The Kingship of Christ over nations and individuals: The entire social teaching of the Church, which demands the public recognition of Christ’s authority, is replaced by a vague call for “justice” and “love” within a secular framework.
- The reality of Hell and the Last Judgment: The ultimate consequences of sin, the eternal destiny of souls, and the final judgment are completely unmentioned. The “future” is presented as an open horizon of human progress, not a moment of divine reckoning.
This systematic omission of supernatural truths is the hallmark of modernism. As St. Pius X wrote in Pascendi Dominici Gregis, the modernists “proceed to act as if God did not exist” in their public discourse, reducing religion to a purely human phenomenon. The antipope’s address is a perfect illustration of this: a “gospel” stripped of its divine content, a “Church” reduced to a humanitarian organization, and a “Christ” who is merely the “perfect man” and a model for social activism, not the Divine Redeemer and Judge of the living and the dead.
The “Warning” Against Worldly Ideologies: A Hollow Phrase
The antipope’s warning against “worldly ideologies” and “political and economic positions that lead to unfair generalizations and misleading conclusions” is particularly ironic, coming from the head of the very institution that has embraced the most pernicious “worldly ideology” of all: modernism itself. The conciar sect, since John XXIII, has systematically incorporated the errors of liberalism, socialism, and religious indifferentism into its official teachings, as exemplified by the documents of Vatican II. To warn against “worldly ideologies” while promoting the very essence of worldly wisdom—the adaptation of the Church to the spirit of the age—is the height of hypocrisy.
His statement that “the exercise of charity is despised or ridiculed, as if it were the fixation of some and not the incandescent core of the ecclesial mission” is a clear attempt to deflect criticism of the conciar sect’s reduction of charity to mere social activism. True charity, as taught by the Church, is always ordered towards the salvation of souls and the glory of God. It is never separated from the preaching of truth and the administration of the sacraments. The antipope’s “charity” is a naturalistic substitute, a “fixation” on temporal concerns that obscures the true “incandescent core of the ecclesial mission”: the salvation of souls through Christ and His Church.
Conclusion: The Abomination of Desolation Continues
The event in Madrid, as reported by ACI Prensa/EWTN News, is not a sign of the Church’s vitality, but a further manifestation of the “abomination of desolation” (Matthew 24:15) that has taken place in the structures occupying the Vatican. The antipope, surrounded by hundreds of thousands of young people, preaches a gospel of naturalistic humanism, devoid of supernatural truth, sacramental life, and the Kingship of Christ. This is the logical and inevitable fruit of the conciliar revolution, a systematic dismantling of the integral Catholic Faith and its replacement with a counterfeit religion that caters to the spirit of the world.
The faithful must not be deceived by the spectacle of numbers and the emotional fervor. As the Defense of Sedevacantism argues, a manifest heretic cannot be the true Pope, and the structures he leads are not the true Church. The call is not to participate in these modernist spectacles, but to hold fast to the unchanging Tradition of the Church, to seek out true priests who offer the Most Holy Sacrifice of the Mass, and to pray for the restoration of the Kingdom of Christ on earth. The “love” that truly changes history is the love of God, manifested in the Cross of Christ and communicated through the sacraments of His true Church, not the sentimental humanism of the conciliar antipopes.
Source:
In Spain, Pope Leo XIV Tells Young People: ‘You Can Change History, Do It With Love’ (ncregister.com)
Date: 06.06.2026