Antipope Leo XIV Preaches Naturalistic Humanism at Rimini
EWTN News reports that the usurper Robert Prevost, styling himself “Pope” Leo XIV, appeared at the 47th Rimini Meeting of the neo-church movement Communion and Liberation on August 22, 2026, delivering a discourse that epitomizes the apostasy of the conciliar sect. Before an assembly of 60,000, the antipope proclaimed “love is the law of life” and “love is the force that can transform the world,” explicitly grounding this sentiment in the pastoral constitution Gaudium et spes of the Second Vatican Council. He urged youth to “build the civilization of love” and declared that “enemies cannot exist and that everyone, even adversaries, are brothers.” This is not the Gospel of Jesus Christ; it is the Masonic gospel of universal brotherhood divorced from the Kingship of Christ and the necessity of supernatural grace.
The Abolition of Christ’s Kingship in Favor of a Masonic “Civilization of Love”
The antipope’s address is a textbook implementation of the very laicism condemned by Pope Pius XI in Quas Primas (1925). That encyclical, issued to combat the “plague that poisons human society… the secularism of our times, so-called laicism”, established the Feast of Christ the King precisely to assert that “His reign encompasses not only Catholic nations… but also all non-Christians, so that most truly the entire human race is subject to the authority of Jesus Christ” (Quas Primas, citing Leo XIII, Annum Sacrum). Prevost’s rhetoric inverts this doctrine entirely. By presenting “love” as a vague, horizontal force that “resides only in freedom, in sincere exchange, in generous self-giving” without reference to the regnum Christi, the lex credendi, or the Sacrum Triduum, he erects a counterfeit kingdom: the civitas hominis masquerading as the Civitas Dei.
The phrase “civilization of love” is a known watchword of the conciliar revolution, originating with Paul VI and John Paul II, designed to replace the Social Kingship of Christ with a humanitarianism compatible with Freemasonry’s “universal brotherhood.” Pius XI warned: “When God and Jesus Christ… were removed from laws and states and when authority was derived not from God but from men, the foundations of that authority were destroyed” (Quas Primas). Prevost’s Rimini speech is the rotten fruit of that removal: a “fraternity” without paternity, a “peace” without the Prince of Peace, a “law of life” that is not the Lex Divina but the lex talionis of sentiment.
The Theological Bankruptcy of “Gaudium et Spes” as Magisterium
The antipope’s explicit reliance on Gaudium et spes — “Reflecting on the pastoral constitution Gaudium et spes of the Second Vatican Council, Pope Leo did not hesitate to affirm that ‘it is a time of responsibility'” — confirms the sedevacantist thesis: the conciliar “magisterium” is a rupture, not a development. Gaudium et spes is the manifesto of the Church’s capitulation to the world, teaching a “theology of the laity” that dissolves the hierarchical order and the munus docendi into “dialogue.” The Syllabus of Pius IX (1864) condemned the proposition: “The Roman Pontiff can, and ought to, reconcile himself, and come to terms with progress, liberalism and modern civilization” (Error 80). Prevost does precisely this, baptizing the spirit of the age as the “realism of mercy.”
His claim that “Evil is not fought with evil. As in heaven, as on earth, love is the law of life, the method of redemption of the crucified Messiah” is a Modernist perversion of the Cross. The Redemption was not achieved by a generic “love” but by the Sacrifice of the Cross, the Unbloody Sacrifice of Calvary perpetuated in the Mass, which satisfies divine justice. St. Paul teaches: “Christ redeemed us from the curse of the law, being made a curse for us” (Gal 3:13). The antipope’s “love” excludes the satisfactio vicaria, the necessity of baptism, the reality of hell, and the duty of the State to profess the true religion. It is the caritas of the philanthropes, not the agape of the Crucified.
Linguistic Deconstruction: The Vocabulary of Apostasy
The rhetoric is deliberately stripped of supernatural terminology. Note the absences: no mention of sin, grace, sacraments, conversion, the Church (as the Una, Sancta, Catholica, et Apostolica), the Mass, the Virgin Mary (as Mediatrix), the Pope (as Vicar of Christ), judgment, hell, the Devil. Instead, we find: “fraternity,” “friendship,” “dignity,” “diversity,” “universality,” “margins,” “hope,” “freedom,” “sincere exchange.” This is the novus ordo newspeak analyzed by Cardinal Bacci and Cardinal Ottaviani in their 1969 Critique: a language engineered to express a new theology — or rather, a new religion.
The phrase “Before borders, definitions and institutions, there are always people” is a direct attack on the jus divinum of the Church’s constitution and the State’s duty to recognize Christ. It echoes the condemned proposition of the Syllabus: “The Church ought to be separated from the State, and the State from the Church” (Error 55). By prioritizing “people” over “definitions” (dogmas) and “institutions” (the hierarchical Church), Prevost preaches a ecclesiology of the people of God that is Protestant and Masonic, denying the potestas iurisdictionis conferred by Christ on Peter alone (Pasce oves meas, Jn 21:17).
The “Realism of Mercy” vs. The Reality of Justice
The antipope constructs a false antithesis: “Faced with the false realism that rearms minds, words and nations, the current Catholic culture must counteract the realism of mercy, which maintains that enemies cannot exist and that everyone, even adversaries, are brothers.” This is Pelagianism and Liberalism combined. True mercy (misericordia) presupposes truth (veritas) and justice (iustitia). As St. Thomas teaches: “Mercy without justice is the mother of dissolution; justice without mercy is cruelty” (ST II-II, q. 30, a. 4). The “realism of mercy” that denies the existence of enemies denies the reality of the Church Militant, the world, the flesh, and the devil, and the very words of Christ: “He that is not with me, is against me” (Mt 12:30). It denies the dogma Extra Ecclesiam nulla salus, solemnly defined at the Fourth Lateran Council (1215) and by Pope Boniface VIII in Unam Sanctam (1302).
This “mercy” is the caritas pelagiana of the neo-church, which seeks to make the Gospel palatable to the spiritus saeculi. It is the precise error condemned in Lamentabili Sane Exitu (1907), Proposition 65: “Contemporary Catholicism cannot be reconciled with true knowledge without transforming it into a certain dogmaless Christianity, that is, into a broad and liberal Protestantism.” The Rimini speech is that transformation enacted in real time.
The Symptomatic Level: Communion and Liberation as the Vanguard of the Neo-Church
The venue is telling. Communion and Liberation (CL), founded by the modernist Don Luigi Giussani, has long been the laboratory for the “inculturation” of the faith into secular categories. Its “Meeting for Friendship Among the Peoples” is an annual spectacle of religious indifferentism, where “dialogue” replaces mission, and “culture” replaces cult. The antipope’s presence canonizes this enterprise. He tells the youth: “Open up to true universality, expanding your ties beyond any too close affiliation.” This is a direct assault on the vinculum caritatis which is the unity of faith (unius fidei). St. Cyprian teaches: “He cannot have God for his Father who has not the Church for his Mother” (De Unitate Ecclesiae, 6). Prevost offers a “universality” that is the unitas humana of the Tower of Babel, not the unitas fidei of Pentecost.
The reference to the Holy Spirit — “May the Holy Spirit instruct us in the practice of communion… with that love ‘that moves the sun and the other stars'” (citing Dante’s Paradiso XXXIII, 145) — is a literary veneer on a pneumatic void. The Holy Ghost is the Soul of the Church (Anima Ecclesiae), given to the Apostles for the remission of sins (Receive ye the Holy Ghost: whose sins you shall forgive, they are forgiven them, Jn 20:22-23). To invoke the Paraclete while denying the Sacrament of Penance, the Sacrifice of the Mass, and the Papal Primacy is blasphemy.
The Sedevacantist Necessity: No Office, No Mission, No Grace
The Defense of Sedevacantism demonstrates canonically and theologically that a manifest heretic loses the papacy ipso facto (Canon 188.4, 1917 Code; Bellarmine, De Romano Pontifice; Pope Paul IV, Cum ex Apostolatus Officio). Robert Prevost, by adhering to and propagating the heresies of Vatican II (religious liberty, ecumenism, collegiality, the new mass), is a manifest heretic. He is not the Pope. He is a layman usurping the Chair of Peter. His “blessing,” his “teaching,” his “governance” are null and void. The faithful are bound by divine law to reject him: “A manifest heretic cannot be Pope… he cannot be the head of something of which he is not a member” (Bellarmine, cited in Defense of Sedevacantism).
The Rimini spectacle is not a papal act; it is a political rally for the civitas diaboli. The 60,000 attendees are not the Church Militant; they are the laity of the counter-church, anesthetized by a “love” that demands nothing, costs nothing, and saves no one. As Pius XI declared: “Let rulers of states therefore not refuse public veneration and obedience to the reigning Christ… if they wish to maintain their authority inviolate” (Quas Primas). Prevost offers the rulers of this world a Christ who does not reign, a Church that does not teach, a Cross that does not save.
Conclusion: The Abomination of Desolation in the Holy Place
The article from EWTN News — a propaganda organ of the conciliar sect — presents this event as a triumph of “pastoral closeness.” In reality, it is the abominatio desolationis standing where it ought not (Mk 13:14). The antipope’s “law of life” is the law of death: the death of dogma, the death of the supernatural, the death of souls. True charity demands we cry out: “Non possumus!” We cannot accept a “fraternity” that crucifies the Kingship of Christ. We cannot accept a “mercy” that denies the Justice of God. We cannot accept a “pope” who is the precursor of Antichrist. The only remedy is the integral Faith of the Fathers, the Traditional Latin Mass, the Social Kingship of Christ, and the recognition that the See of Peter is vacant — Sede Vacante — until God restores a true Vicar of Christ who will “confirm his brethren” (Lk 22:32) in the traditio of the Apostles, not the novelties of the Modernists.
Source:
At friendship meeting in Italy, Pope Leo calls for fraternity: ‘Love is the law of life’ (ewtnnews.com)
Date: 22.08.2026