The official propaganda organ of the structures occupying the Vatican, Vatican News, published today, 22 July 2026, a report on the latest intervention by the usurper “Pope” Leo XIV (Robert Prevost). In the July/August edition of the house organ Piazza San Pietro, the antipope responds to a certain Maurizio from Rome, who inquires how to “enrich his faith” during the summer season. The answer provided by the false pontiff is a masterpiece of modernist anthropocentrism: a vague exhortation to the “Gospel of peace and mercy,” a laundry list of humanitarian categories (the sick, elderly, migrants, unemployed), a call for “evangelical poverty” understood as mere material moderation, and a final declaration that “humanity and peace” constitute the “only hope for giving a future to a world threatened by war.” This text manifests the total naturalization of the supernatural order, replacing the Social Reign of Christ the King with a secularized philanthropy that ignores the rights of God, the necessity of the Church for salvation, the propitiatory Sacrifice, and the reality of eternal judgment.
The Anthropocentric Inversion: Man at the Center, Christ the King Abolished
The cited article relates that the antipope wishes holidays to be “a foretaste of the communion of the Kingdom of God,” yet he defines this Kingdom exclusively in horizontal terms: “genuine friendship and company.” Nowhere does he mention that the Kingdom of Christ is first and foremost spiritual, entered by faith and baptism, opposed to the “kingdom of Satan and the powers of darkness,” as Pius XI teaches in Quas Primas (1925). The antipope concludes his letter with a blasphemous substitution: “humanity and peace, the only hope for giving a future to a world threatened by war.” This is the cult of man condemned by the Syllabus of Pius IX (Error 3: “Human reason… is the sole arbiter of truth… it is law to itself”) and by St. Pius X in Pascendi as the essence of Modernism.
Pius XI, in the very encyclical instituting the Feast of Christ the King, thundered: “Peace is only possible in the Kingdom of Christ” (Quas Primas). He explicitly condemned the “secularism of our times, so-called laicism,” which “began with the denial of Christ the Lord’s reign over all nations.” The antipope Leo XIV perfects this denial. He speaks of “peace” without the Prince of Peace; of “mercy” without the Justice of God; of “the Gospel” without the Cross. This is not a pastoral letter; it is a manifesto of the Civitas Humana erected in opposition to the Civitas Dei.
The “Gospel of Peace and Mercy” – A Modernist Counterfeit
The antipope urges Christians to “live out the Gospel of peace and mercy.” This phrase, stripped of dogmatic content, functions as a slogan of the neo-church. In the mouth of a manifest heretic who adheres to the Vatican II errors of religious liberty (Dignitatis Humanae), false ecumenism (Unitatis Redintegratio), and collegiality (Lumen Gentium), “mercy” means the affirmation of man in his sin, and “peace” means the compromise of truth with error.
The Syllabus condemns the proposition: “Protestantism is nothing more than another form of the same true Christian religion, in which form it is given to please God equally as in the Catholic Church” (Error 18). The antipope’s “Gospel of peace and mercy” is precisely this Protestantized, de-dogmatized humanitarianism. It omits the threefold authority of Christ defined by Pius XI: Legislative, Judicial, Executive (Quas Primas). Christ is Lawgiver (“He is the Lawgiver, to whom men owe obedience”), Judge (“The Father judges no one, but has given all judgment to the Son”), and King (“All must obey His commands… under the threat of announced punishments”). The antipope presents a Christ who legislates nothing, judges nothing, and commands nothing but “simplicity and moderation.” This is the Jesus of Modernism, a mere “excellent man” (Lamentabili, Prop. 27, 29), not the King of Kings (Apoc. 19:16).
“Evangelical Poverty” as Bourgeois Asceticism
The article quotes the antipope calling Christians to “bear witness to evangelical poverty” by avoiding “excess and waste, materialism and consumerism,” and to “educate ourselves in simplicity and moderation.” This reduces the virtue of poverty to a lifestyle choice of ethical consumerism. True evangelical poverty is the detachment from created goods for the sake of the Kingdom of Heaven (Matt. 19:21), a participation in the self-emptying of the Cross (Phil. 2:7), not a strategy for “successful evangelization” or a check on “accumulation of wealth” for sociological reasons.
The antipope states: “the accumulation of wealth hinders evangelization.” This is a pragmatic, utilitarian judgment. The Church teaches that wealth hinders salvation (“How hardly shall they that have riches enter into the kingdom of God” – Mark 10:23) and that the voluntary poverty of the counsels is a means of perfection (Council of Trent, Sess. VI, Can. 21, cited in Quas Primas, fn. 24). By framing poverty as a tool for “evangelization” understood in the modernist sense (dialogue, presence, human promotion), the antipope empties the Cross of its redemptive value. He preaches a kenosis without the Resurrection, a social work without the Sacraments.
The Conspicuous Silence: No Mass, No Sacraments, No Salvation of Souls
The gravest accusation against this text is its total silence on the supernatural means of grace. The letter speaks of “spirituality,” “inner self,” “encountering God the Father,” “fruits of grace,” “joy,” “happiness.” But it never mentions the Most Holy Sacrifice of the Mass, the Sacraments, the Rosary, the necessity of Sanctifying Grace, the state of grace, Confession, or the Last Things (Death, Judgment, Heaven, Hell).
St. Pius X, in Lamentabili Sane Exitu (1907), condemned the Modernist proposition: “The dogmas of faith should be understood according to their practical function, i.e., as binding in action, rather than as principles of belief” (Prop. 26). He condemned: “Faith, as assent of the mind, is ultimately based on a sum of probabilities” (Prop. 25). The antipope’s letter is the perfect application of these condemned errors. Religion is reduced to “concrete acts of love and responsible respect for others” (Maurizio’s letter, endorsed by the antipope). The Lex orandi, lex credendi is shattered: the “liturgy” of the neo-church is the meeting, the “sacrament” is the encounter, the “grace” is psychological well-being.
Pius XI taught that the annual feast of Christ the King was instituted because “the annual celebration of sacred mysteries is far more effective than even the most serious proofs of the teaching Church… those engage and instruct all the faithful… annually and eternally… the latter the mind and heart” (Quas Primas). The antipope offers no “sacred mystery,” only a “summer program.” He directs the faithful not to the Unbloody Sacrifice of Calvary renewed on the altar, but to “volunteering” and “simplicity.” This is the abomination of desolation standing in the holy place (Matt. 24:15): the service of man substituting the worship of God.
The Migrant and the Poor: Idols of the New Civic Religion
The article highlights the antipope’s specific mention of “migrants who are not welcomed with humanity.” This is the litany of the paramasonic structure. The Syllabus condemns the error: “The Church ought to be separated from the State, and the State from the Church” (Error 55), and “The civil government… has a right to an indirect negative power over religious affairs” (Error 41). The neo-church, however, inverts this: it demands the State open borders (a political act) in the name of a false “Gospel mandate,” thereby usurping the temporal power’s prudential judgment while refusing the State’s duty to publicly honor Christ the King (Quas Primas: “Let rulers of states therefore not refuse public veneration and obedience to the reigning Christ”).
True Christian charity orders the temporal good of the neighbor to his eternal salvation (Salus animarum suprema lex). The antipope’s charity stops at the temporal: “humanity,” “welcome,” “hope.” He says to the volunteers: “You will discover how much love will fill your lives, how much joy, how much happiness.” The reward promised is immanent, psychological, earthly. This is the beatitude of the world, not the Beatitudes of the Gospel (“Blessed are they that suffer persecution for justice’ sake, for theirs is the kingdom of heaven” – Matt. 5:10). The “poor” and the “migrant” have become the new idols before which the neo-clergy burns incense, replacing the Hostia immaculata.
The Illegitimacy of the Voice: A Manifest Heretic Without Office
The analysis would be incomplete without recalling the canonical and theological nullity of the speaker. Robert Prevost (“Leo XIV”) is a public adherent of the Vatican II sect, a religion that professes religious liberty (condemned by Gregory XVI, Pius IX, Leo XIII, St. Pius X, Pius XI, Pius XII), false ecumenism (condemned by Pius XI, Mortalium Animos), and collegiality (destroying the monarchical constitution of the Church). By the principle articulated by St. Robert Bellarmine (De Romano Pontifice), confirmed by Canon 188.4 of the 1917 Code (“Publicly defects from the Catholic faith… office becomes vacant by the mere fact”), and by Pope Paul IV’s Bull Cum ex Apostolatus Officio (“his promotion… shall be null, void, and of no effect”), a manifest heretic cannot be Pope.
As the Defense of Sedevacantism file demonstrates: “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… Heretics are already outside the Church before excommunication and deprived of all jurisdiction. They have indeed been condemned by their own judgment.” The antipope’s “letter” is therefore not a pastoral act of the Supreme Pontiff, but the private opinion of a layman (at best) or a tool of the Masonic operation against the Church (cf. False Fatima Apparitions file on the “disinformation strategy” of the paramasonic structure). It carries zero authority. Catholics bound to the integral Faith must treat it as waste paper (cartastraccia), recognizing that the true Church endures only in those who hold the whole deposit of Faith without the novelties of 1958.
Conclusion: The Summer of the Antichrist
The article from Vatican News reveals the modus operandi of the abomination of desolation: a constant stream of humanitarian verbiage to distract from the apostasy of the Faith. The “summer spirituality” proposed by the antipope is a spirituality of the world, carnal, sensual, devilish (James 3:15), because it seeks the consolation of the creature without the Cross of the Creator. “He who gives the Kingdom of Heaven does not take away earthly things!” (Quas Primas, citing the hymn Crudelis Herodes), but the antipope gives earthly things (NGO activism, psychological comfort) and takes away the Kingdom of Heaven (dogma, sacrifice, judgment, grace). Non possumus. We cannot obey, we cannot listen, we cannot recognize. Christus vincit, Christus regnat, Christus imperat.
Source:
Pope: Do not forget those most in need during the summer (vaticannews.va)
Date: 22.07.2026