The National Catholic Register portal reports that the usurper antipope Leo XIV (Robert Prevost) appeared at the 47th “Meeting for Friendship Among the Peoples” in Rimini, Italy, on August 22, 2026, before an estimated 60,000 attendees. The event is organized by the post-conciliar movement Communion and Liberation. In his address, the antipope declared that “love is the law of life” and “the force that can transform the world,” urging those present to “build a world of peace and love” and a “civilization of love.” He explicitly invoked the pastoral constitution Gaudium et spes of the Second Vatican Council, proclaimed that “enemies cannot exist” because “everyone, even adversaries, are brothers,” and cited Dante’s verse on the love “that moves the sun and the other stars.” The address was devoid of any reference to the Social Kingship of Christ, the necessity of the Catholic Faith for salvation, the reality of sin and hell, or the propitiatory Sacrifice of the Mass. This is not a pastoral exhortation but a manifesto of Masonic humanitarianism masquerading as Christianity, confirming the antipope’s role as the high priest of the neo-church’s apostasy.
The Substitution of Supernatural Charity with Naturalistic Philanthropy
The antipope’s central thesis — “love is the law of life” — is a masterpiece of theological equivocation. In the mouth of a true Vicar of Christ, “love” means caritas, the theological virtue infused by God whereby we love God above all things for His own sake and our neighbor for the love of God. In the mouth of the usurper, stripped of any reference to the First Commandment, the Holy Trinity, or the necessity of sanctifying grace, “love” is reduced to philanthropia, a purely horizontal, naturalistic solidarity. Pius XI, in Quas Primas, teaches that “the Kingdom of Christ is primarily spiritual… men who wish to belong to it prepare themselves through repentance, but cannot enter except through faith and baptism.” The antipope’s “love” requires neither repentance, nor faith, nor baptism. It demands only “sincere exchange” and “generous self-giving” among “brothers” who share nothing but a vague common humanity. This is the amour-propre of Rousseau elevated to a pseudo-dogma, the very “religion of humanity” condemned by Pius IX in the Syllabus of Errors (prop. 77, 79) where the idea that “the civil liberty of every form of worship… conduce[s] more easily to corrupt the morals and minds of the people” is rejected by the Church, but embraced by the neo-church as its highest gospel.
The Masonic Dogma of Universal Fraternity
The repeated invocation of “fraternity,” “friendship among peoples,” and the declaration that “enemies cannot exist… everyone, even adversaries, are brothers” is the direct application of the Masonic triad: Liberté, Égalité, Fraternité. Catholic theology knows no “universal brotherhood” apart from the Communio Sanctorum in the unity of the One, Holy, Catholic, and Apostolic Church. St. Augustine teaches: “Two loves have made two cities: love of self unto the contempt of God made the earthly city; love of God unto the contempt of self made the heavenly city” (De Civitate Dei, XIV, 28). The antipope’s “fraternity” erases this fundamental antithesis. It tells the unrepentant sinner, the heretic, the schismatic, the pagan, and the atheist that they are already “brothers” by nature, needing no conversion, no incorporation into the Mystical Body, no remission of sins. This is the heresy of indifferentism condemned by Gregory XVI in Mirari Vos (1832) and Pius IX in the Syllabus (prop. 16, 17, 18): “Man may, in the observance of any religion whatever, find the way of eternal salvation.” The antipope’s rhetoric is the practical realization of this condemned proposition.
Gaudium et Spes: The Magna Carta of the Neo-Church’s Apostasy
The explicit appeal to Gaudium et spes — the pastoral constitution of the robber council Vatican II — as the framework for “responsibility among men” confirms that the antipope’s magisterium is rooted entirely in the conciliar revolution. Gaudium et spes inaugurated the Church’s “dialogue with the world” on the world’s terms, silencing the Extra Ecclesiam nulla salus and replacing the Regnum Christi with the “civilization of love.” St. Pius X, in Lamentabili sane exitu (1907), condemned the Modernist proposition that “Christ did not proclaim any specific, all-encompassing doctrine suitable for all times and peoples, but rather initiated a certain religious movement, applied or applicable to different times and places” (prop. 59). The antipope’s citation of Gaudium et spes as a normative hermeneutic for the present moment is the embodiment of this condemned evolutionism. The “tragedies and new beginnings of the twentieth century” he references are the fruit of the Church’s abandonment of her divine mandate to teach all nations and baptize them (Matt. 28:19-20), replaced by a secularized eschatology of human progress.
The “Civilization of Love”: A Counterfeit Kingdom
The slogan “civilization of love,” popularized by the antipope Paul VI and his successor John Paul II, functions as the neo-church’s substitute for the Social Reign of Christ the King. Pius XI instituted the Feast of Christ the King precisely to combat the “plague of secularism, so-called laicism” (Quas Primas). He taught: “When God and Jesus Christ were removed from laws and states… the foundations of that authority were destroyed… the entire human society had to be shaken.” The antipope’s “civilization of love” is the final stage of this removal: a Christless kingdom built on “dialogue,” “inclusion,” and “mercy” detached from justice and truth. It is the civitas terrena par excellence, where the only sin is “exclusion” and the only virtue is “openness.” The antipope’s command — “Do not allow anyone to belittle this word, which is the very name of God: ‘God is love'” — weaponizes 1 John 4:8 to deify a vague humanitarian sentiment, severing the divine attribute of Love from the divine Nature, the Incarnation, the Cross, and the Sacraments. This is theological Modernism in its purest form: the reduction of the living God to a religious symbol of human solidarity.
Silence as Condemnation: The Omission of the Supernatural Order
The gravest accusation against this address is not what it says, but what it omits. There is not a single mention of:
- The Most Holy Trinity
- The Incarnation, Passion, Death, and Resurrection of Our Lord as the sole source of redemption
- The necessity of the Catholic Church for salvation (Extra Ecclesiam nulla salus)
- The Seven Sacraments, especially the Most Holy Sacrifice of the Mass and the Sacrament of Penance
- The state of grace, mortal sin, hell, and the Last Judgment
- The Blessed Virgin Mary as Mediatrix of All Graces and Co-Redemptrix
- The duty of states to publicly profess the Catholic Faith and submit to Christ the King
- The conversion of non-Catholics as an act of supernatural charity
This silence is the modus operandi of the conciliar sect. As St. Pius X diagnosed in Pascendi Dominici Gregis (1907), the Modernist “does not deny, he ignores; he does not condemn, he passes over in silence.” The antipope’s address is a perfectly crafted instrument of spiritual anesthesia, lulling the faithful into the delusion that temporal harmony is the goal of the Christian life, that “peace” can be built without the Prince of Peace reigning over minds and hearts through His Church, and that “fraternity” can exist without the Fatherhood of God in the order of grace.
The Symptomatic Level: Communion and Liberation as the Vanguard of the Neo-Church
The venue itself — the “Meeting for Friendship Among the Peoples” hosted by Communion and Liberation — is emblematic. This movement, founded by the modernist Fr. Luigi Giussani, has been the laboratory for the “inculturation” of the faith into secular categories, the promotion of “religious sense” as a substitute for divine faith, and the formation of a Catholic laity that thinks and acts politically like liberals while retaining liturgical aesthetics. The antipope’s presence there signals the full integration of this movement into the paramasonic structure occupying the Vatican. It is the ecclesia docens of the abomination of desolation, teaching the nations that the Gospel is a project of social engineering.
The Theological Verdict: A Manifest Heretic Occupies the See of Peter
Applying the principles articulated by St. Robert Bellarmine (De Romano Pontifice) and confirmed by Canon 188.4 of the 1917 Code and Pope Paul IV’s Bull Cum ex Apostolatus Officio, a man who publicly defects from the Catholic Faith by preaching indifferentism, naturalism, and a false theology of love — denying de facto the Social Kingship of Christ, the necessity of the Church, and the reality of supernatural grace — loses the papal office ipso facto without any declaratory sentence. The antipope Leo XIV, by this address, has again manifested his formal heresy. He is not the Pope; he is a layman heading a counterfeit church. The 60,000 attendees at Rimini did not gather around the Successor of Peter, but around a false prophet preaching the gospel of the Antichrist: a unity of mankind without the Unity of the Faith, a peace without the Cross, a love without the God who is Love.
“You are Christ the King of glory!” sang the faithful at the close of the Holy Year 1925 (Quas Primas). Today, the neo-church sings: “You are Man, the measure of all things.” The contrast is absolute. The remedy is one: Instaurare omnia in Christo — to restore all things in Christ, the King, by rejecting the conciliar sect entirely, adhering to the immutable Tradition, the true Mass, and the true bishops who preserve the apostolic succession and the Catholic Faith without admixture. The “civilization of love” is a chimera; the Civitas Dei is the only reality. Non praevalebunt.
Source:
At Friendship Meeting in Italy, Pope Leo Calls for Fraternity: ‘Love Is the Law of Life’ (ncregister.com)
Date: 23.08.2026