The article from the National Catholic Register (June 25, 2026) reports on the upcoming English release of a volume titled *Freedom Under Grace*, a collection of early writings by Robert Prevost, now known as the usurper “Pope” Leo XIV. The text, originally published in Italian by the Vatican Publishing House, contains homilies, speeches, and letters from his time as an Augustinian friar and prior general. The volume is promoted by figures like Father Joseph Farrell, who praises its insights into Leo’s “Augustinian spirituality” and his focus on themes like “unity, servant leadership, social justice, and constant spiritual renewal.” The article presents this as a benign look at the formation of the current occupant of the Vatican. However, this publication is not a neutral hagiography but a calculated act of propaganda for the conciliar revolution, an attempt to sanctify the modernist ideology of an antipope by tracing it to a carefully curated version of his past, while the faithful are called to reject this entire structure as an abomination.
The Book as a Tool of the “Church of the New Advent”
The very act of publishing and globally distributing the writings of Robert Prevost by the Vatican Publishing House and a major secular imprint like Penguin Random House is a hallmark of the post-conciliar, modernist regime. This is not the action of the true Church, which guards the deposit of faith and judges the writings of even the learned through the lens of *lex orandi, lex credendi*, ensuring nothing smacks of novelty. This is the behavior of the paramasonic structure that has occupied the Vatican since 1958, a regime that uses modern media and “celebrity” culture to manufacture consent and create a cult of personality around its leaders. The book’s title, *Freedom Under Grace*, is itself a modernist slogan, echoing the very errors condemned by Pope Pius IX in the *Syllabus of Errors*, particularly the notion that true freedom can be separated from submission to the Kingship of Christ and the objective truths of the Catholic faith. It is a title that reeks of the religious liberty condemned in *Mirari Vos* and *Libertas Praestantissimum*.
The themes highlighted in the article—”unity” without the foundation of dogma, “servant leadership” that undermines the hierarchical constitution of the Church as defined by the Council of Trent, “social justice” that replaces the supernatural virtue of charity with naturalistic, earthly activism, and “constant spiritual renewal” that is nothing but the modernist “evolution of dogma” condemned in *Pascendi Dominici Gregis*—are not accidental. They are the very pillars of the post-conciliar revolution. St. Pius X, in *Lamentabili Sane Exitu*, condemned the proposition that “the Church is an enemy of the progress of natural and theological sciences” (Proposition 57) and that “the progress of sciences requires a reform of the concept of Christian doctrine” (Proposition 64). This book is a testament to the fact that the “progress” and “renewal” it champions are the very errors the Holy Office anathematized.
The “Augustinian” Mask and the Spirit of Modernism
The attempt to frame Leo XIV’s modernism within the intellectual tradition of St. Augustine is a blasphemous manipulation of history. St. Augustine, the Doctor of Grace, was a titan of orthodoxy, a scourge of heretics from Pelagius to the Manichees, whose writings are a fortress of Catholic doctrine on original sin, predestination, and the absolute necessity of the one true Church for salvation. To claim this Doctor of Grace as a patron for the very modernism that undermines these doctrines is an act of intellectual and spiritual fraud. The article’s reference to his “extensive travels to support Augustinian communities” is a perfect metaphor for the entire conciliar ethos: a perpetual, horizontal movement that builds a global, horizontal “community” while severing the vertical link to the unchanging traditions of the true Order, which, like Lucia of Fatima, was isolated and controlled to bring its message in line with the new order.
Father Joseph Farrell’s statement is a textbook example of the modernist faith. He hopes the world will discover “the foundation he has in the teachings of St. Augustine — his own formation.” This is the very essence of the modernist heresy condemned by St. Pius X: the elevation of subjective, internal “experience” and “formation” over the objective, external, and unchanging deposit of faith. It is not the teachings of St. Augustine as the Church has always understood them that are on offer, but “his own formation,” a personal and subjective interpretation that is the hallmark of the “new theology.” The true Church does not need to “discover” the foundation of her leaders; she judges them by their public adherence to the perennial magisterium. The very need to publish such a volume to “understand” the antipope is an admission that his public record is one of ambiguity and modernist deviance, requiring a sanitized pre-papal narrative to make him palatable.
The Sin of Silence: What the Article Refuses to See
The most damning aspect of this article is not what it says, but what it, in its servile journalism, refuses to mention. There is no mention of the fundamental criterion for judging any occupant of the Apostolic See: his public adherence to the integral Catholic faith. There is no questioning of whether Robert Prevost, as “pope,” has formally adhered to the perennial doctrine on religious liberty, the social reign of Christ the King as defined in *Quas Primas*, or the condemnations of modernism. The article is a pure act of propaganda, a celebration of a figure who is, by his public record and his acceptance of the conciliar “pontificate,” a manifest heretic.
According to the perennial Catholic theology of St. Robert Bellarmine, 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.” The publication of *Freedom Under Grace* is not a cause for curiosity but for profound horror. It is the literary canonization of a man whose entire career, from his formation in the post-conciliar Augustinian order to his acceptance of the modernist papacy, is a testament to the triumph of the “abomination of desolation” in the holy place. The book is not a reflection of the spiritual tradition that formed him; it is the blueprint of the modernist revolution that he now imposes upon the world from the Vatican. The faithful are not called to read it, but to reject it and its author as they reject the entire conciliar sect, praying for the restoration of the true Church, which endures in the faithful who profess the immutable Tradition, outside the poisoned structures of the neo-church.
[Antichurch] The Canonization of a Modernist: Unmasking the “Augustinian” Roots of the Usurper
The article from the National Catholic Register (June 25, 2026) reports on the upcoming English release of a volume titled *Freedom Under Grace*, a collection of early writings by Robert Prevost, now known as the usurper “Pope” Leo XIV. The text, originally published in Italian by the Vatican Publishing House, contains homilies, speeches, and letters from his time as an Augustinian friar and prior general. The volume is promoted by figures like Father Joseph Farrell, who praises its insights into Leo’s “Augustinian spirituality” and his focus on themes like “unity, servant leadership, social justice, and constant spiritual renewal.” The article presents this as a benign look at the formation of the current occupant of the Vatican. However, this publication is not a neutral hagiography but a calculated act of propaganda for the conciliar revolution, an attempt to sanctify the modernist ideology of an antipope by tracing it to a carefully curated version of his past, while the faithful are called to reject this entire structure as an abomination.
The Book as a Tool of the “Church of the New Advent”
The very act of publishing and globally distributing the writings of Robert Prevost by the Vatican Publishing House and a major secular imprint like Penguin Random House is a hallmark of the post-conciliar, modernist regime. This is not the action of the true Church, which guards the deposit of faith and judges the writings of even the learned through the lens of lex orandi, lex credendi, ensuring nothing smacks of novelty. This is the behavior of the paramasonic structure that has occupied the Vatican since 1958, a regime that uses modern media and “celebrity” culture to manufacture consent and create a cult of personality around its leaders. The book’s title, Freedom Under Grace, is itself a modernist slogan, echoing the very errors condemned by Pope Pius IX in the Syllabus of Errors, particularly the notion that true freedom can be separated from submission to the Kingship of Christ and the objective truths of the Catholic faith. It is a title that reeks of the religious liberty condemned in Mirari Vos and Libertas Praestantissimum.
The themes highlighted in the article—”unity” without the foundation of dogma, “servant leadership” that undermines the hierarchical constitution of the Church as defined by the Council of Trent, “social justice” that replaces the supernatural virtue of charity with naturalistic, earthly activism, and “constant spiritual renewal” that is nothing but the modernist “evolution of dogma” condemned in Pascendi Dominici Gregis—are not accidental. They are the very pillars of the post-conciliar revolution. St. Pius X, in Lamentabili Sane Exitu, condemned the proposition that “the Church is an enemy of the progress of natural and theological sciences” (Proposition 57) and that “the progress of sciences requires a reform of the concept of Christian doctrine” (Proposition 64). This book is a testament to the fact that the “progress” and “renewal” it champions are the very errors the Holy Office anathematized.
The “Augustinian” Mask and the Spirit of Modernism
The attempt to frame Leo XIV’s modernism within the intellectual tradition of St. Augustine is a blasphemous manipulation of history. St. Augustine, the Doctor of Grace, was a titan of orthodoxy, a scourge of heretics from Pelagius to the Manichees, whose writings are a fortress of Catholic doctrine on original sin, predestination, and the absolute necessity of the one true Church for salvation. To claim this Doctor of Grace as a patron for the very modernism that undermines these doctrines is an act of intellectual and spiritual fraud. The article’s reference to his “extensive travels to support Augustinian communities” is a perfect metaphor for the entire conciliar ethos: a perpetual, horizontal movement that builds a global, horizontal “community” while severing the vertical link to the unchanging traditions of the true Order, which, like Lucia of Fatima, was isolated and controlled to bring its message in line with the new order.
Father Joseph Farrell’s statement is a textbook example of the modernist faith. He hopes the world will discover “the foundation he has in the teachings of St. Augustine — his own formation.” This is the very essence of the modernist heresy condemned by St. Pius X: the elevation of subjective, internal “experience” and “formation” over the objective, external, and unchanging deposit of faith. It is not the teachings of St. Augustine as the Church has always understood them that are on offer, but “his own formation,” a personal and subjective interpretation that is the hallmark of the “new theology.” The true Church does not need to “discover” the foundation of her leaders; she judges them by their public adherence to the perennial magisterium. The very need to publish such a volume to “understand” the antipope is an admission that his public record is one of ambiguity and modernist deviance, requiring a sanitized pre-papal narrative to make him palatable.
The Sin of Silence: What the Article Refuses to See
The most damning aspect of this article is not what it says, but what it, in its servile journalism, refuses to mention. There is no mention of the fundamental criterion for judging any occupant of the Apostolic See: his public adherence to the integral Catholic faith. There is no questioning of whether Robert Prevost, as “pope,” has formally adhered to the perennial doctrine on religious liberty, the social reign of Christ the King as defined in Quas Primas, or the condemnations of modernism. The article is a pure act of propaganda, a celebration of a figure who is, by his public record and his acceptance of the conciliar “pontificate,” a manifest heretic.
According to the perennial Catholic theology of St. Robert Bellarmine, 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.” The publication of Freedom Under Grace is not a cause for curiosity but for profound horror. It is the literary canonization of a man whose entire career, from his formation in the post-conciliar Augustinian order to his acceptance of the modernist papacy, is a testament to the triumph of the “abomination of desolation” in the holy place. The book is not a reflection of the spiritual tradition that formed him; it is the blueprint of the modernist revolution that he now imposes upon the world from the Vatican. The faithful are not called to read it, but to reject it and its author as they reject the entire conciliar sect, praying for the restoration of the true Church, which endures in the faithful who profess the immutable Tradition, outside the poisoned structures of the neo-church.
Source:
English Edition of Pope Leo XIV's Early Writings Set for Release (ncregister.com)
Date: 25.06.2026