The National Catholic Register reports that on June 20, 2026, the antipope Robert Prevost — styling himself “Pope Leo XIV” — visited Sant’Angelo Lodigiano, Italy, the birthplace of St. Frances Xavier Cabrini, where before approximately 5,000 people he venerated her relic, held Eucharistic adoration, and proclaimed her a “model for how the Church should respond to migrants today.” He explicitly stated that he “inherited and carried forward the magisterium of Pope Francis with the apostolic exhortation *Dilexi Te* on love for the poor,” linking the figure of Cabrini to what he called “charity in the form of accompanying migrants.” The “Bishop” of Lodi, Maurizio Malvestiti, praised Cabrini’s work as marked by “ecumenical and interreligious intuitions” and declared that “no one is a stranger in history: We are all called to fraternity in justice and peace.” The article presents migration as a “sign of the times” and frames the Church’s response as one of “accompaniment” and “fraternity” — without any mention of the supernatural end of souls, the necessity of conversion to the Catholic Faith, or the Church’s missionary mandate to baptize all nations. This is not merely an incomplete presentation; it is a systematic inversion of Catholic doctrine on charity, mission, and the reign of Christ the King.
The “Signs of the Times” — Modernist Hermeneutic as Doctrinal Subversion
The most revealing phrase in the entire report is Leo XIV’s claim that Mother Cabrini “interpreted the signs of the times” and that “today that sign, that is, the phenomenon of migration, has entered a different phase, certainly more complex, yet no less capable of challenging the Church.” This language — “signs of the times” — is not Catholic. It is the signature phrase of the conciliar revolution, introduced at Vatican II in *Gaudet Mater Ecclesia* (John XXIII’s opening address, October 11, 1962) and enshrined in *Gaudium et Spes* (1965), where the “Church” claimed to “read the signs of the times” in order to “adapt” its message to the modern world. St. Pius X, in *Lamentabili sane exitu* (1907), condemned the modernist proposition that “the Church is incapable of effectively defending evangelical ethics, because it steadfastly adheres to its views, which cannot be reconciled with modern progress” (proposition 63). The very concept of reading “signs of the times” as a locus of theological discernment — rather than the immutable deposit of Faith, Sacred Tradition, and the Magisterium — is a modernist innovation designed to subordinate revealed truth to the spirit of the age.
Pius XI, in *Quas Primas* (1925), taught with absolute 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 Church’s mission is not to “interpret” migration as a sociological phenomenon demanding “accompaniment,” but to recognize every human person — migrant or otherwise — as a soul for whom Christ died, and to labor for their conversion and salvation through the sacraments. To reduce the Church’s response to migration to “charity in the form of accompanying migrants” is to strip the missionary mandate of its supernatural content and reduce it to naturalistic humanitarianism — precisely the 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), which the Church condemned precisely because it is a lie — the Church’s teaching is the only true foundation of social order, and it demands that all nations publicly recognize Christ the King.
“Accompaniment” Without Conversion: The Heresy of Indifferentism
Leo XIV’s explicit appeal to “the apostolic exhortation *Dilexi Te* on love for the poor” and his framing of Cabrini’s charism as “placed at the service of migrants” reveals the theological architecture of his address: charity divorced from the obligation of conversion. The word “accompaniment” — a hallmark of the Bergoglian era — is code for pastoral practice that refuses to impose the demand for conversion, repentance, and entry into the Catholic Church as the necessary means of salvation. Pius IX, in *Quanto conficiamur* (1863), while acknowledging that those invincibly ignorant of the Catholic Faith could be saved through the “bait of Peter” (the desire of the soul to do God’s will), simultaneously declared anathema the proposition that “good hope at least is to be entertained of the eternal salvation of all those who are not at all in the true Church of Christ” (proposition 17 of the *Syllabus*). The Church has always taught *extra Ecclesiam nulla salus* — outside the Church there is no salvation — and that the Church’s missionary mandate, given by Christ Himself (“Go therefore and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit,” Matt. 28:19), is not optional but obligatory.
To “accompany” migrants without laboring for their conversion to the Catholic Faith is not charity — it is cruelty. It is to treat the temporal welfare of the body as more important than the eternal welfare of the soul. St. Robert Bellarmine, in *De Romano Pontifice*, taught that the Church is a visible society with the authority to teach, govern, and sanctify, and that its mission is not to “accompany” the world in its errors but to convert it to the truth. The very notion that the Church’s response to migration should be modeled on “accompaniment” rather than evangelization and baptism is a direct contradiction of the Great Commission and a manifestation of the indifferentism condemned by Pius IX: “Man may, in the observance of any religion whatever, find the way of eternal salvation, and arrive at eternal salvation” (proposition 16, *Syllabus of Errors*).
“Ecumenical and Interreligious Intuitions”: The Bishop of Lodi’s Apostasy
Perhaps the most doctrinally catastrophic statement in the entire report comes not from Leo XIV himself but from “Bishop” Maurizio Malvestiti of Lodi, who praised Cabrini’s work as marked by “ecumenical and interreligious intuitions” and declared that “no one is a stranger in history: We are all called to fraternity in justice and peace.” This is not Catholic teaching. This is the religion of the United Nations, the religion of Freemasonry, the religion of the conciliar sect. The Church has always taught that there is one true religion — the Catholic Faith — and that all other religions are, to the extent they err, false and harmful to the salvation of souls. Pius IX condemned the proposition that “Catholics may approve of the system of educating youth unconnected with Catholic faith and the power of the Church, and which regards the knowledge of merely natural things, and only, or at least primarily, the ends of earthly social life” (proposition 48, *Syllabus*). The notion that “no one is a stranger” and that all are called to “fraternity in justice and peace” — without any reference to the necessity of baptism, the divinity of Christ, or the authority of the Catholic Church — is pure naturalism, the very error condemned in the *Syllabus* as proposition 1: “There exists no Supreme, all-wise, all-provident Divine Being, distinct from the universe, and God is identical with the nature of things.”
The word “fraternity” — shorn of its supernatural context in the Mystical Body of Christ — is the language of the French Revolution and of Freemasonry. Pius XI, in *Quas Primas*, taught 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” — but this harmony is only possible under the reign of Christ the King, not under the banner of universal “fraternity” that denies the necessity of the Catholic Faith. The “ecumenical and interreligious intuitions” praised by Malvestiti are not intuitions at all — they are the systematic destruction of Catholic exclusivity in matters of faith and morals, the very error that St. Pius X called “the synthesis of all errors” — Modernism.
The Silence About the Supernatural: The Gravest Accusation
What is entirely absent from this report — and what constitutes its most damning indictment — is any mention of the supernatural end of the Church’s mission. There is no mention of baptism, no mention of the necessity of conversion to the Catholic Faith, no mention of the state of grace, no mention of the final judgment, no mention of the reality of hell, no mention of the Most Holy Sacrifice of the Mass as the means by which souls are sanctified. The “adoration of the Blessed Sacrament” mentioned in the report is reduced to a ceremonial backdrop for a political message about migration — not the adoration of the true God, the Second Person of the Blessed Trinity, really and substantially present under the species of bread and wine, but a ritual prop in a theater of naturalistic humanitarianism.
Pius IX, in *Cum ex Apostolatus Officio* (1559), declared that any pontiff who falls into heresy is “null, void, and of no effect” — his promotion or elevation having no force. If the occupant of the Vatican today teaches, explicitly or implicitly, that the Church’s mission is “accompaniment” of migrants without conversion, that “ecumenical and interreligious intuitions” are praiseworthy, and that “fraternity in justice and peace” is the goal of the Church’s social engagement — then he teaches heresy, and by the teaching of Bellarmine, Wernz and Vidal, and the 1917 Code of Canon Law (Canon 188.4), he has “publicly defected from the Catholic faith” and his office is vacant *ipso facto*. The silence about supernatural matters is not an oversight — it is the defining characteristic of the conciliar sect, which has replaced the supernatural order with the natural, the divine with the human, and the kingdom of Christ with the kingdom of man.
Mother Cabrini and the True Missionary Spirit
It is a profound irony — and a deliberate manipulation — that Leo XIV invokes the figure of St. Frances Xavier Cabrini, who was canonized by Pius XII in 1946, as a model for the conciliar agenda of “accompaniment.” Mother Cabrini was a missionary in the true Catholic sense: she crossed the ocean to bring the Catholic Faith to Italian immigrants in the United States, establishing schools, hospitals, and orphanages — but always and everywhere as instruments of evangelization, means by which souls would be brought to Christ through His Church. She did not “accompany” migrants in their natural condition; she labored to bring them into the supernatural life of grace through the sacraments. Her hospitals were Catholic hospitals, her schools were Catholic schools, her orphanages were Catholic orphanages — all ordered toward the salvation of souls through the Catholic Faith.
To invoke her name in support of an agenda that strips missionary work of its supernatural content — that replaces conversion with “accompaniment,” baptism with “fraternity,” and the kingdom of Christ with “justice and peace” — is to blaspheme her memory. It is to take a saint of the true Church and weaponize her legacy in service of the conciliar revolution. This is the method of the abomination of desolation: to use the names, the forms, and the appearances of Catholic things while hollowing them of their substance and filling them with the spirit of the world.
The Reign of Christ the King Demands the Conversion of Nations
Pius XI, in *Quas Primas*, taught with prophetic clarity: “If men were ever to recognize Christ’s royal authority over themselves, both privately and publicly, then unheard-of blessings would flow upon the whole society, such as due freedom, order, and tranquility, and concord and peace.” The peace that Leo XIV and Malvestiti invoke — “fraternity in justice and peace” — is not the peace of Christ. It is the peace of the world, the peace that Christ Himself warned against: “Do not think that I came to send peace upon earth: I came not to send peace, but the sword” (Matt. 10:34). The true peace of Christ is only possible when nations publicly recognize His kingship, when rulers govern according to His commandments, and when the Church fulfills its mission of teaching, governing, and sanctifying all nations — not “accompanying” them in their errors.
The phenomenon of migration, like every phenomenon in human history, must be understood in light of the supernatural order. Migrants are souls for whom Christ died. The Church’s response must be to bring them into the ark of salvation — the Catholic Church — through baptism, catechesis, and incorporation into the Mystical Body of Christ. To reduce this mission to “accompaniment” and “charity” without conversion is to betray Christ, to betray the Church, and to betray the very migrants whom Leo XIV claims to serve. *Extra Ecclesiam nulla salus*. There is no salvation outside the Church. There is no peace outside the kingdom of Christ. And there is no charity that does not labor for the salvation of souls.
Source:
Pope Leo XIV Honors Mother Cabrini as Model for Church on Migration (ncregister.com)
Date: 21.06.2026