VaticanNews portal reports on the fourth day of the apostate Robert Prevost’s journey to Spain, noting his meetings with volunteers in Madrid and his subsequent travel to Barcelona, where he delivered homilies to crowds and young people. The article presents Prevost’s exhortations on “selflessness,” “unity,” “mental health,” “forgiveness,” and building a “welcoming space” where “each person’s dignity is respected.” The entire narrative is a masterclass in the religion of Modernism, devoid of any mention of sin, grace, the sacraments, the necessity of conversion to the Catholic Faith, or the Kingship of Christ over individuals and nations.
The Religion of “Selflessness” Without the Cross
The article opens with Prevost addressing volunteers in Madrid, praising their “generosity” and urging Christians to bring the “leaven of selflessness” to society. He defines this selflessness as something that “makes the human, ethical, and spiritual dimensions of a society grow” and calls it a “distinctive element of the ‘City of God’.” This is a grotesque inversion of Catholic theology. The “City of God” (*Civitas Dei*), as St. Augustine expounded, is the Church of Jesus Christ, the society of the predestined, built not on human generosity but on the grace of God merited by the Sacrifice of the Cross. Pius XI, in Quas Primas, taught that the Kingdom of Christ is “opposed only to the kingdom of Satan and the powers of darkness” and “requires its followers not only to renounce earthly riches and possessions, to be distinguished by modesty of conduct, and to hunger and thirst for justice, but also to deny themselves and carry their cross.” The cross, the denial of self in the supernatural order, is replaced by a vague, naturalistic “selflessness” that is indistinguishable from secular humanism. There is no mention of the necessity of sanctifying grace, of dying to sin through Baptism, or of the propitiatory sacrifice of the Mass as the source of all merit. The “City of God” is reduced to a humanitarian project, a mere ethical improvement of earthly society.
“Unity” Without Truth: The Conciliar Ecclesiology of the Antip
Upon arriving in Barcelona, Prevost delivered a homily at the Cathedral of the Holy Cross and Saint Eulalia, speaking of the Church as the “Bride” and the “Body” of Christ. He stated, “We are strong because we are united, and we are united because we are animated by the same Spirit.” This is the ecumenical ecclesiology of Vatican II, condemned by every Pope before John XXIII. The unity of the Church is not a vague “animation” by a spirit, but the unity of Faith, Worship, and Government under the Roman Pontiff. Pius IX, in the Syllabus of Errors, condemned the proposition that “the Church is not a true and perfect society, entirely free” (Proposition 19) and that “the Church has not the power of defining dogmatically that the religion of the Catholic Church is the only true religion” (Proposition 21). The true Church is one because she professes one Faith, offers one Sacrifice, and is governed by one visible Head. Prevost’s “unity” is the unity of the conciliar sect, which embraces all “charisms” and “personal stories” regardless of their conformity to Catholic doctrine. It is the unity of the “Body” without a head, acephalous and therefore monstrous. The article notes his use of Catalan and Spanish, a gesture of linguistic inclusivity that mirrors the theological inclusivity of the post-conciliar apostasy.
“We Are Made for the Infinite”: Naturalism Disguised as Spirituality
The most revealing moment of Prevost’s journey, as reported, was his meeting with young people at the LluĂs Companys Olympic Stadium. To a young man named Ferran who spoke of “emptiness despite worldly success,” Prevost responded: “We are made for the infinite. That is why every finite horizon, every step, every achievement – while satisfying us – also propels us forward and invites us to keep searching.” This is pure Modernism, condemned by St. Pius X in Pascendi Dominici Gregis and Lamentabili Sane Exitu. The “infinite” here is not God, not the Beatific Vision, not the supernatural end for which man was created. It is an abstraction, a horizon that perpetually recedes, a “searching” that never arrives at the possession of Truth. St. Pius X condemned the proposition that “revelation was merely man’s self-awareness of his relationship to God” (Proposition 21 of Lamentabili). Prevost’s words are a perfect illustration of this: the “infinite” is within man, a restlessness of his nature, not the transcendent God who has revealed Himself definitively in Jesus Christ. The remedy for Ferran’s emptiness is not conversion, not the sacraments, not the theological virtues, but “looking within” and avoiding “life’s fast pace.” This is the religion of the self, the cult of man, condemned by Pius IX in the Syllabus (Proposition 3: “Human reason, without any reference whatsoever to God, is the sole arbiter of truth and falsehood”) and by Pius XI in Quas Primas, who lamented that “very many have removed Jesus Christ and His most holy law from their customs, from private, family, and public life.”
Mental Health and the “Notion of Progress”: Blaming Society, Not Sin
To a young woman named Carmina who spoke of her struggle with depression, Prevost said: “This is a sign that there is something deeply wrong with a certain notion of progress that subjects people to pressures, expectations and tensions that compromise healthy balances.” Here, the antipope reveals the naturalistic and sociological framework of his thought. Depression is not, in the first instance, a consequence of the Fall, of original sin, of personal sin, of the action of the devil, or of the privation of grace. It is a “sign” of a flawed “notion of progress.” The problem is not man’s rebellion against God, but society’s failure to provide “healthy balances.” This is the language of psychology, of sociology, of the world. The Catholic teaching, as expressed by the Council of Trent and the Council of Vatican I, is that man is wounded by sin, that his intellect is darkened and his will weakened, and that he stands in absolute need of divine grace for salvation. Prevost offers none of this. Instead, he encourages Carmina to “look to Christ’s Passion in ‘those dark hours.'” But which Christ? The Christ of the Gospels, who said “If any man would come after me, let him deny himself and take up his cross and follow me” (Matt. 16:24)? Or the Christ of the conciliar sect, a Christ who is merely a model of suffering solidarity, a psychological comfort in times of distress? The omission of any mention of the redemptive value of suffering united to the Sacrifice of the Cross, of the necessity of patience in tribulation as a means of merit, of the intercession of the Blessed Virgin Mary and the saints, reveals the emptiness of this “spirituality.”
Forgiveness as a “Process”: The Denial of Repentance and Justice
To Cecilia, who had suffered domestic violence, addiction, and family separation, Prevost spoke of forgiveness: “We must learn to view forgiveness – that powerful remedy for evil that heals our inner wounds – as part of a process and a journey.” Forgiveness, in Catholic teaching, is a virtue, but it is inseparable from justice and repentance. Our Lord said, “If thy brother sin against thee, rebuke him: and if he do penance, forgive him” (Luke 17:3). The sinner must repent, must confess his sins in the Sacrament of Penance, must make satisfaction. Prevost reduces forgiveness to a subjective “process” and “journey,” a therapeutic exercise that “heals our inner wounds.” There is no mention of the necessity of repentance on the part of the offender, of the demands of justice, of the reality of sin as an offense against God, of the eternal consequences of unrepentant sin. This is the morality of the world, not the morality of the Gospel. St. Pius X, in Lamentabili, condemned the proposition that “moral laws do not stand in need of the divine sanction” (Proposition 56). Prevost’s “forgiveness” is precisely such a lawless morality, detached from the divine order.
A “Welcoming Space” Without Christ the King
In his homily to the broader gathering, Prevost urged the people of Spain to reflect on “poverty, social division and cultural change,” asking them to think about what kind of future they want to create together. He said, “This country may then be a welcoming space for all, where each person’s dignity is respected and everyone loved for who they are.” This is the language of the United Nations, of secular liberalism, of the Declaration of Human Rights. It is the antithesis of the teaching of Pius XI in Quas Primas: “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 happiness of the state, and its justice, depend on its recognition of the Kingship of Christ. Pius XI taught that “rulers of states… fulfill this duty themselves and with their people, if they wish to maintain their authority inviolate and contribute to the increase of their homeland’s happiness.” Prevost’s “welcoming space” is a Christless space, a space where “dignity” is defined not by man’s creation in the image of God and his call to supernatural beatitude, but by the autonomous self-definition of the individual. It is the “dignity” condemned by Pius IX in the Syllabus (Proposition 39: “The State, as being the origin and source of all rights, is endowed with a certain right not circumscribed by any limits”). There is no mention of the necessity of Spain’s return to the public profession of the Catholic Faith, of the abrogation of laws contrary to the rights of God and the Church, of the duty of Catholic rulers to suppress public blasphemy and heresy. The “future” Prevost envisions is the future of the secular city, the “City of Man,” not the “City of God.”
The Abomination of Desolation: A Comprehensive Apostasy
The entire article, and the events it describes, constitute a comprehensive apostasy from the Catholic Faith. There is no mention of God, of sin, of grace, of the sacraments, of the necessity of the Catholic Church for salvation, of the Kingship of Christ, of the Last Things. Prevost, the antipope, functions not as the Vicar of Christ but as a motivational speaker, a therapist, a social worker. His “gospel” is the gospel of the self, of “searching,” of “process,” of “healthy balances,” of “dignity.” It is the gospel of Modernism, condemned by St. Pius X as “the synthesis of all heresies.” The conciliar sect, of which Prevost is the current figurehead, is not the Church of Christ. It is the “synagogue of Satan” described by Pius IX in the Syllabus, the “abomination of desolation” foretold by Our Lord (Matt. 24:15). The faithful who desire salvation must flee from it, must reject its “popes,” its “sacraments,” its “teaching,” and must cling to the unchanging Faith of the ages, to the true Mass, to the true sacraments, to the true doctrine of the Kingship of Christ. As Pius XI declared, “His reign encompasses also all non-Christians, so that most truly the entire human race is subject to the authority of Jesus Christ.” The journey of Leo XIV to Spain is a journey of the Antichrist, a counterfeit mission of a counterfeit church, leading souls not to the infinite God but to the infinite void of the human heart.
Source:
Day four in Spain: From Madrid to Barcelona (vaticannews.va)
Date: 09.06.2026