VaticanNews portal reports on June 9, 2026, that the usurper Robert Prevost, styling himself “Pope Leo XIV,” met with volunteers in Madrid during his so-called “Apostolic Journey to Spain,” urging Christians to offer the world a “leaven of selflessness.” His address, dripping with naturalistic humanism, reduced the supernatural mission of the Church to mere social volunteering and ethical betterment, conspicuously omitting any mention of the conversion of souls to the Catholic Faith, the necessity of sanctifying grace, or the eternal destiny of man. This is not the language of the Vicar of Christ, but of a secular humanitarian clad in papal vestments.
The Eradication of the Supernatural: Charity Reduced to Social Service
The most glaring and damning omission in the entire address of the usurper Leo XIV is the complete absence of any supernatural framework for Christian charity. He speaks of “selflessness,” “care for others,” “integral human development,” and “the kingdom of love, justice and peace” — but never once does he mention God’s grace, the salvation of souls, the necessity of faith and baptism, the reality of sin, or the eternal consequences of rejecting Christ and His Church. This is not an oversight; it is the very essence of Modernism, which, as St. Pius X taught in Pascendi Dominici Gregis (1907), “reduces everything to subjective experience and social action, stripping Christianity of its dogmatic and supernatural content” (cf. Lamentabili sane exitu, propositions 20, 25, 26).
The usurper states: “Selflessness is like leaven that makes the human, ethical, and spiritual dimensions of a society grow, and it is a distinctive element of the ‘City of God’.” This is a grotesque distortion of Catholic teaching. The Civitas Dei — the City of God — is not a vague humanitarian project; it is the Catholic Church, the Mystical Body of Christ, the one true ark of salvation. St. Augustine, in his monumental work De Civitate Dei, defined it precisely as the society of those united by the true Faith and the sacraments, in contradistinction to the Civitas Terrena built on love of self to the contempt of God. To equate the City of God with “selflessness” and “ethical dimensions of society” is to commit the very error condemned by Pius IX in the Syllabus of Errors: “The teaching of the Catholic Church is hostile to the well-being and interests of society” (proposition 40) — a proposition that this usurper implicitly endorses by presenting the Church’s mission as identical to secular philanthropy.
The Parable of the Leaven: A Heretical Reinterpretation
The usurper invokes the parable of the yeast (Matthew 13:33), saying: “Jesus brings the kingdom of heaven into our world like a leaven, healing our ailing humanity with His sacrifice and the fire of His Holy Spirit.” But notice the subtle yet decisive shift: the Kingdom of Heaven is presented as something that “heals our ailing humanity” in a purely immanent, horizontal sense. There is no mention of the Kingdom of Heaven as the Church herself, no mention of the necessity of entering through the narrow gate of baptism (Matthew 7:13-14), no mention of the final judgment, no mention of the eternal punishment awaiting those who die outside the state of grace.
Pius XI, in Quas Primas (1925), taught with unmistakable clarity: “His reign, namely, extends not only to Catholic nations or to those who, by receiving baptism according to law, belong to the Church, even though their erroneous opinions have led them astray or discord has separated them from love, 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 Kingdom of Christ is not a vague “leaven of selflessness” — it is a sovereign, visible, hierarchical society with the authority to teach, govern, and sanctify all nations. The usurper’s language is the language of the reign of Christ the King emptied of all its royal, judicial, and legislative content — reduced to a sentimental metaphor for social volunteering.
“Out of Love for the Lord, the Church, and the Pope” — The Cult of the Usurper
The usurper praises the volunteers for acting “out of love for the Lord, the Church, and the Pope.” This triad is revealing. In authentic Catholic teaching, the order is: God, the Church, and — subordinated to both — the Pope as the visible head of the Church. But in the conciliar sect, the “Pope” has become an object of devotion in himself, a celebrity figure whose “apostolic journeys” are treated as quasi-sacred events requiring months of volunteer labor. The usurper’s language here mirrors the cult of personality that has characterized every antipope since John XXIII — a cult that replaces devotion to the true Christ with devotion to the institution of the papacy as redefined by Vatican II.
Moreover, the phrase “love for the Church” is deliberately ambiguous. Which Church? The Catholic Church of all ages, defined by the Council of Trent and the First Vatican Council as the one true Church outside of which there is no salvation (Extra Ecclesiam nulla salus)? Or the “Church of the New Advent” — the conciliar sect that has embraced religious liberty (Dignitatis Humanae, condemned in advance by Pius IX in proposition 79 of the Syllabus), false ecumenism (Unitatis Redintegratio, condemned by Pius XI in Mortalium Animos), and the democratization of the Church? The usurper’s silence on this point is not accidental — it is the silence of a man who knows that the “Church” he serves is not the Church founded by Christ.
The Omission of the Most Blessed Sacrament and the Holy Sacrifice of the Mass
Perhaps the most spiritually devastating omission in the entire address is the complete absence of any reference to the Most Holy Eucharist, the Holy Sacrifice of the Mass, or the sacramental life of the Church. The volunteers labored for months to prepare for the usurper’s visit — but there is no mention of the Mass as the center of Christian life, no mention of the Real Presence, no mention of the necessity of receiving the sacraments in the state of grace. This is the religion of Naturalism, condemned by Pius IX in the Syllabus: “There exists no Supreme, all-wise, all-provident Divine Being, distinct from the universe” (proposition 1) — or, more precisely, a religion in which God is so “distinct” from the proceedings that He need not be mentioned at all.
The usurper says: “It is all His grace! This is the secret: the love of God, which moves the sun and the stars, also moves the hearts of those who have encountered the Lord Jesus.” But what does it mean to “encounter the Lord Jesus” in the theology of the conciliar sect? Not the encounter with Christ in the Blessed Sacrament, not the encounter with Christ through the preaching of the true Faith and the administration of the sacraments — but the encounter with Christ in “selflessness,” in “service,” in “love for others.” This is the immanentism condemned by St. Pius X: the reduction of the supernatural to the natural, of grace to ethics, of the Incarnation to social work.
The “Kingdom of God” Without Dogma, Without Authority, Without Judgment
The usurper speaks repeatedly of “the kingdom of God” and “the kingdom of heaven,” but his kingdom is a kingdom without dogma, without authority, without judgment. He says: “Christians spread the kingdom of God through our preaching, but especially through our way of life that conforms to the Gospel.” But what is the content of this “preaching”? Not the preaching of the necessity of the Catholic Faith for salvation — for that would contradict the conciliar decree on religious liberty. Not the preaching of the reality of hell — for that would be “unpastoral.” Not the preaching of the Social Kingship of Christ over all nations — for that would contradict the conciliar embrace of secular democracy. The “preaching” of the concilar sect is the preaching of humanitarian values, interfaith dialogue, and global solidarity — a preaching that is, in the words of St. Paul, “another gospel” (Galatians 1:6-9), and which carries with it not a blessing but an anathema.
Pius XI, in Quas Primas, taught: “The annual celebration of this solemnity will also remind states that not only private individuals, but also rulers and governments have the duty to publicly honor Christ and obey Him: for it will remind them of the final judgment, in which Christ, whom not only was cast out of the state, but was also forgotten and ignored through contempt, will very severely avenge these insults.” The usurper Leo XIV says nothing of the final judgment. He says nothing of Christ’s authority to punish. He says nothing of the duty of states to submit to the Kingship of Christ. His “kingdom” is a kingdom of smiles, talents, and generosity — a kingdom that offends no one, condemns no one, and saves no one.
Conclusion: The Abomination of Desolation Speaking in the Temple
The address of the usurper Leo XIV to the volunteers in Madrid is a textbook example of the theological and spiritual bankruptcy of the conciliar sect. It is an address that could have been delivered by the secretary-general of the United Nations, by the director of a humanitarian NGO, or by any secular advocate of “global citizenship.” It is not an address that could have been delivered by the Vicar of Christ — the successor of St. Peter, who was crucified upside down for preaching the divinity of Christ and the necessity of the Catholic Faith for salvation.
The “leaven of selflessness” offered by the usurper is not the leaven of the Gospel — it is the leaven of the Pharisees (Matthew 16:6, Luke 12:1), the leaven of hypocrisy that transforms the House of God into a humanitarian agency and the Most Holy Sacrifice of the Mass into a “celebration of community.” The faithful who labor for the structures of the conciliar sect — however sincere their intentions — are laboring for an institution that has abandoned the Faith of their fathers, denied the Social Kingship of Christ, and embraced the errors condemned by every pope from St. Peter to Pius XII.
The true leaven of Christ is the Catholic Faith, whole and entire, without compromise with the world: “Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine” (2 Timothy 4:2). This is the leaven that the usurper and his conciliar sect have rejected — and it is the leaven that the faithful must preserve, at all costs, until the restoration of the true Church and the return of a true Pope to the Chair of St. Peter.
The above analysis deconstructs the address of the usurper Robert Prevost (“Leo XIV”) from the perspective of integral Catholic faith, exposing its naturalistic, modernist, and heretical character through comparison with the unchanging teaching of the pre-conciliar Magisterium.
Source:
Pope in Spain: Christians must offer world ‘leaven of selflessness’ (vaticannews.va)
Date: 09.06.2026