The Pillar portal publishes a letter from the usurper Leo XIV (Robert Prevost) dated June 25, 2026, addressed to the United States on the 250th anniversary of the Declaration of Independence. The text is a sycophantic panegyric to the Masonic revolution of 1776, explicitly hailing “liberty, equality, the pursuit of happiness, justice and democratic self-government” as ideals compatible with the Gospel, enshrining the condemned heresy of Americanism as the very paradigm of Catholic social teaching. The antipope declares the First Amendment’s guarantee of religious liberty—the cornerstone of the Masonic edifice—to be the fertile soil in which the Church “flourishes,” thereby ratifying the separation of Church and State which Pius IX anathematized as libertas perditionis (liberty of perdition). This document is not a pastoral letter; it is the formal act of canonization of the United States as the political realization of the Kingdom of God on earth, a blasphemous substitution of the Civitas Dei for the Novus Ordo Seclorum.
The Legitimization of the Masonic Founding Myth
The letter opens with “heartfelt congratulations” for the signing of the Declaration of Independence, that Manifesto of the Rights of Man which historically served as the political arm of the Lodge’s war against the Social Reign of Christ the King. The antipope speaks of “generations of Americans” carrying forward principles born of the Enlightenment—liberté, égalité, fraternité baptized in Deistic language—through “sacrifice, service, innovation and civic participation.” Nowhere does he mention that the Founding Fathers were predominantly Freemasons and Deists who explicitly rejected the Kingship of Christ over civil society. Nowhere does he recall that the Constitution of 1787 established a godless federation where “no religious Test shall ever be required as a Qualification to any Office or public trust” (Article VI, Clause 3), a direct violation of the First Commandment and the dogmatic teaching that “all power in heaven and on earth has been given to Him” (Mt 28:18), a truth Pius XI enshrined in the feast of Christ the King (Quas Primas, 1925).
By celebrating the “semiquincentennial” as a “defining moment” giving “enduring voice to the ideals of liberty, equality,” the antipope ratifies the very errors condemned in the Syllabus of Errors (1864). Pius IX anathematized the proposition: “In the present day it is no longer expedient that the Catholic religion should be held as the only religion of the State, to the exclusion of all other forms of worship” (Error 77), and: “The Roman Pontiff can, and ought to, reconcile himself, and come to terms with progress, liberalism and modern civilization” (Error 80). Leo XIV does precisely this: he reconciles the papacy to the Masonic republic, baptizing the Novus Ordo Seclorum as the vessel of the Civitas Dei.
Religious Liberty: The Synthesis of All Heresies
The central theological crime of the letter is its exaltation of “religious freedom – the right of every person to worship according to conscience”. The antipope calls this “central to the American promise,” claiming it “protects both individual dignity and the peaceful coexistence of a diverse people.” This is the heresy of indifferentism in its purest form, solemnly condemned by Gregory XVI (Mirari Vos, 1832), Pius IX (Quanta Cura, 1864), Leo XIII (Libertas Praestantissimum, 1888), and St. Pius X (Pascendi Dominici Gregis, 1907).
The Syllabus condemns: “Every man is free to embrace and profess that religion which, guided by the light of reason, he shall consider true” (Error 15), and: “Man may, in the observance of any religion whatever, find the way of eternal salvation” (Error 16). The antipope’s praise of the First Amendment is a formal adhesion to these errors. He states this freedom “has permitted the Catholic Church to take root and flourish,” inverting the truth: the Church in America has not flourished because of religious liberty, but in spite of it, and today lies in ruins precisely because the libertas ecclesiae was surrendered to the libertas haereseos.
The Lamentabili Sane Exitu (1907) condemns the Modernist proposition: “The Church listening cooperates in such a way with the Church teaching in defining truths of faith, that the Church teaching should only approve the common opinions of the Church listening” (Prop. 6). The antipope’s “Church” has become the chaplain of the democratic consensus, blessing the “peaceful coexistence of a diverse people” as a higher good than the unica fides. This is not the libertas filiorum Dei (liberty of the children of God), but the libertas daemonum (liberty of demons).
The Perversion of Leo XIII’s Sapientiae Christianae
In a maneuver of diabolical cunning, the antipope quotes Leo XIII’s Sapientiae Christianae (1890): “no better citizen is there… than the Christian who is mindful of his duty” (n. 7). He wrenches this from its context to argue that “faith – far from standing in opposition to the responsibilities of citizenship – lends new vigor to the pursuit of justice, peace and the common good.” Leo XIII, however, taught in that same encyclical that the duty of the Catholic citizen is to fight for the restoration of the Christian order, not to collaborate with the Masonic state. He wrote: “It is not enough to profess the Catholic faith… we must also openly profess it… and strive to bring back to the Church those who have strayed” (n. 3).
Furthermore, in Immortale Dei (1885), Leo XIII declared: “The State… cannot, without becoming guilty of great impiety, treat the various religions… as equal… The Catholic Church… alone has the right to claim the obedience of the citizens” (n. 6, 36). The antipope cites Leo XIII to legitimize the very separation of Church and State that Leo XIII called “a fatal theory… a great error” (Longinqua Oceani, 1895). This is the hermeneutic of rupture masquerading as continuity: using the authority of a true Pope to legitimize the apostasy of the counter-church.
The “Magnifica Humanitas” of the Antichurch: A Manifesto of Naturalism
The letter references a recent encyclical, Magnifica Humanitas (n. 13): “Building a world in which everyone can flourish requires shared responsibility and courage. No one can single-handedly bear the weight of the challenges the world is facing.” This title—“Magnificent Humanity”—reveals the anthropocentric pivot of the conciliar sect. It is not Magnificentia Dei or Regnum Christi, but Humanitas exalted as the supreme value. This is the cult of man condemned by Pius XI in Quas Primas: “When God and Jesus Christ… were removed from laws and states… the foundations of that authority were destroyed… because the main reason why some have the right to command and others have the duty to obey was removed” (citing Ubi Arcano).
The antipope’s call for “shared responsibility” and “unity to confront challenges” is the language of the Parliament of Religions, not the Vicar of Christ. It echoes the Masonic project of a “universal brotherhood” without the Fatherhood of God. St. Pius X identified this in Notre Charge Apostolique (1910) regarding the Sillon: “They dream of a world… where, all hearts beating in unison… there will be no more rich or poor, no more masters or servants… This is the great illusion… which leads to the destruction of the Church”. The “civilization of love” (citing Mt 13:33) invoked by the antipope is the civitas terrena built on natural virtues alone, the Tower of Babel reconstructed under the banner of the United Nations and the “common good” defined by the enemies of Christ.
Immigration as a Weapon Against Christendom
The letter states: “Defending human life also includes welcoming, protecting and assisting immigrants… To receive them with compassion and generosity is not only an act of charity, but also a recognition of the dignity that belongs to every human person.” This is the weaponized migration agenda of the globalist Masonic lodges, dressed in the language of the Gospel. The antipope equates the jus gentium right of a nation to protect its borders, culture, and faith—the patria as a natural society ordained by God—with a sin against “human dignity.”
Pius XII, in Exsul Familia (1952), taught that migration is a necessity to be regulated by the common good of the receiving nation, not an absolute right dissolving the nation. The Syllabus condemns the idea that “The civil government… has a right to an indirect negative power over religious affairs” (Error 41), yet the antipope demands the State open its borders indiscriminately, effectively dissolving the corpus Christianum into a multicultural Babel. This is not charity; it is the suicide of the nations engineered by the synagogue of Satan (Apoc 2:9) which Pius IX identified as the engine of the war against the Church (Quanta Cura, Syllabus intro).
The Immaculate Conception Profaned by Americanist Patronage
The letter concludes by entrusting America to the “intercession of the Immaculate Conception, patroness of this country”. This is the final blasphemy. The dogma of the Immaculate Conception (Pius IX, Ineffabilis Deus, 1854) proclaims Mary as the Terror of Demons and the Conqueror of all heresies. To invoke her as patroness of a nation founded on religious indifferentism, Masonic naturalism, and the separation of Church and State is to make the Mother of God the protector of the very errors she crushes beneath her heel (Gen 3:15).
The bishops of the United States declared her Patroness in 1846, but the America of 1846—however flawed—still possessed a remnant of Christian culture. The America of 2026, which the antipope celebrates, is the primary exporter of abortion, sodomy, gender ideology, and Masonic secularism to the world. To entrust this Mystery of Iniquity to the Immaculate Conception is the abomination of desolation standing in the holy place (Mt 24:15). It fulfills the prophecy of La Salette (a true apparition, unlike the Masonic fabrication of Fatima): “Rome will lose the faith and become the seat of the Antichrist.”
The Sedevacantist Imperative: No Legitimacy for the Usurper
This letter demonstrates conclusively that Robert Prevost (“Leo XIV”) is a manifest heretic who has ipso facto lost all jurisdiction, in accordance with the teaching of St. Robert Bellarmine (De Romano Pontifice, Lib. 2, Cap. 30): “A manifest heretic… by that very fact ceases to be Pope and head, just as he ceases to be a Christian and member of the body of the Church.” The Defense of Sedevacantism file confirms: “A non-Christian in no way can be Pope… a manifest heretic cannot be Pope.” Canon 188.4 of the 1917 Code declares vacant the office of one who “publicly defects from the Catholic faith.” The antipope’s public adhesion to Americanism, religious liberty, and Masonic naturalism constitutes this public defection.
Furthermore, Pope Paul IV’s Bull Cum ex Apostolatus Officio (1559) declares that if a Cardinal or Pope “has defected from the Catholic Faith or fallen into some heresy… his promotion or elevation… shall be null, void, and of no effect.” The line of usurpers beginning with John XXIII (Angelo Roncalli) has culminated in this explicit canonization of the Masonic Republic. The structures occupying the Vatican are the abomination of desolation; their “pope” is an antipope; their “Mass” is a Protestantized memorial; their “saints” are counterfeits.
True Catholics must reject this letter as the manifesto of the Antichurch. We adhere to the Social Reign of Christ the King (Quas Primas), the Syllabus of Errors, the Oath Against Modernism, and the Sedevacantist position as the only theological locus consistent with the indefectibility of the Church. The gates of hell shall not prevail, but they have occupied the visible structures. Non praevalebunt—but the faithful must flee the whore of Babylon (Apoc 18:4) and cleave to the remnant keeping the commandments of God and the faith of Jesus (Apoc 14:12).
Source:
‘Toward a more perfect union’ (pillarcatholic.com)
Date: 03.07.2026