The National Catholic Register, a flagship organ of the conciliar sect, publishes a triumphalist dispatch by Solène Tadié celebrating the massive crowds drawn by the usurper “Pope” Leo XIV (Robert Prevost) in Spain and anticipating similar numbers for his upcoming visit to France. The article frames these gatherings as a miraculous reversal of European de-Christianization, spotlighting the “Hakuna” movement and a supposed surge in youth religiosity. This narrative is a calculated piece of propaganda designed to legitimize the paramasonic structure occupying the Vatican by confusing naturalistic enthusiasm with supernatural faith, thereby obscuring the total rupture with Catholic Tradition inaugurated in 1958.
The Antichurch’s Potemkin Village: Crowds Without Credibility
The article’s central thesis—that 1.2 million bodies in Madrid’s Plaza de Cibeles signify a “faith revival”—collapses under the slightest doctrinal scrutiny. Quas Primas teaches that “the Kingdom of Christ encompasses all men… not only Catholic nations… but His reign encompasses also all non-Christians” (Pius XI, Quas Primas), yet this reign is exercised through the unbloody Sacrifice of Calvary and the integral profession of the Faith, not through stadium spectacles presided over by a manifest heretic. The crowds Tadié exalts are assembled not around the Cathedra Petri but around the cathedra pestilentiae of the conciliar revolution.
The article notes the presence of 2,300 “Eucharistic ministers” serving at the Madrid Mass—a term and function that epitomize the liturgical revolution of Paul VI’s Missale Romanum (1969), which abolished the distinction between the priesthood and the laity, turning the Most Holy Sacrifice into a “table of assembly.” The Canon 188.4 of the 1917 Code declares that “publicly defects from the Catholic faith” vacates office ipso facto; the Novus Ordo rite, by its very nature, manifests a defection from the theology of the propitiatory Sacrifice, rendering its “ministers” functionaries of a Protestantized memorial service. The multitude attending such a rite participates not in the Unbloody Sacrifice but in a simulacrum that St. Pius X would have condemned as “the synthesis of all errors” (Pascendi Dominici Gregis).
Hakuna: Charismatic Emotionalism as Substitute for Grace
The article lavishes attention on “Hakuna,” a movement born in 2013 within the conciliar structures, describing its “weekly Holy Hour, built around Eucharistic adoration” as the core of its success. This is the classic Modernist substitution of sentiment for sanctifying grace. The movement’s spokeswoman, Maca Torres, reveals the naturalistic anthropology at work: “People are thirsty for something more… Society… try to sell it to you — they sell you puddles of water, and you realize it doesn’t fill you.” This is not the language of fides quaerens intellectum but of consumerist spirituality—“puddles of water” versus an emotional “ocean.”
The movement’s musical performance of Tú, el único Rey before the antipope is presented as a viral triumph. Yet Quas Primas insists that Christ’s Kingship demands “that all relations in the state be ordered on the basis of God’s commandments and Christian principles”—not that He be acclaimed in a concert setting by a movement that operates entirely within the false ecumenism and religious liberty condemned by Quanta Cura and the Syllabus. Hakuna’s expansion to “more than 20 countries” marks not the spread of the Kingdom but the metastasis of the ecclesiology of communion that replaced the ecclesiology of jurisdiction at Vatican II.
The Statistical Sleight of Hand: CIS Data and the Illusion of Reversal
Tadié cites the “December 2025 CIS figures” claiming the decline in Catholic identification among Spanish youth “has halted, and, in some readings, reversed slightly, especially among young men.” Even granting the dubious provenance of sociological data from a secular Spanish institute (Centro de Investigaciones Sociológicas), the metric is fatally flawed. Catholic identity is not measured by self-identification surveys but by professio fidei, sacramental life, and submission to the Magisterium. A young man who “identifies” as Catholic while attending the Novus Ordo, accepting Amoris Laetitia‘s adultery permissions, and venerating the “saints” of the antichurch (John Paul II, John XXIII, Paul VI) is not a Catholic; he is a Protestantized Modernist who retains the label. The Syllabus condemns the error that “Man may, in the observance of any religion whatever, find the way of eternal salvation” (Error 16); the conciliar sect’s “Catholicism” is precisely such a religion—humanly constructed, doctrinally fluid, and salvationally void.
France: The Eldest Daughter’s Adultery with the Revolution
The article’s glee over “sold-out tickets and unprecedented donations” for the Paris Mass at Place de la Concorde—the very square where Louis XVI was guillotined—is a grim irony lost on the conciliar apologists. Cardinal Jean-Marc Aveline, the “archbishop of Marseille and president of the French Bishops’ Conference,” declares: “This enthusiasm reflects a very great spiritual thirst in our country.” This is the same Aveline who embodies the aggiornamento that has emptied seminaries, closed churches, and surrendered Catholic education to the laïcité of the Masonic Republic. The Syllabus anathematizes the proposition that “The Church ought to be separated from the State, and the State from the Church” (Error 55); the French hierarchy has not only accepted this separation but celebrates the antipope’s visit as a cultural event within the secular order.
The article mentions “unexpected surge in adult baptisms” in France. In the conciliar rite, “baptism” is often administered conditionally or with the novel “rite of Christian initiation” that blurs the distinction between the baptized and the catechumen, frequently omitting the exorcisms and the explicit renunciation of Satan et omnia opera eius. Lamentabili sane exitu condemned the proposition that “The sacraments merely serve to remind man of the presence of the ever-benevolent Creator” (Prop. 41); the post-conciliar “baptism” often functions precisely as a communal welcome ritual rather than the lavacrum regenerationis that remits original sin and incorporates into the Mystical Body—which Body subsists solely in the true Church of the valid episcopate and priesthood.
The Theological Vacuum: Silence on the Supernatural Order
The gravest accusation against this article is its total silence on the supernatural order. Nowhere does Tadié mention: the state of grace; the necessity of the Traditional Latin Mass for the propitiation of divine justice; the reality of Hell and the Particular Judgment; the duty of the Social Kingship of Christ over civil legislation; the condemnation of religious liberty and false ecumenism; the invalidity of the new rites of ordination and consecration (Paul VI, 1968) that have produced a clergy de facto deprived of orders; the sedevacancy since 1958.
Instead, we read of “joy,” “celebration,” “fun,” “happiness,” “brave to speak that way in today’s secular culture.” This is the cult of man condemned by Quas Primas: “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.” The article describes a religious phenomenon entirely horizontal—man reaching out to man, youth inspiring youth, “social influence” leading to “internalized” faith. Grace is nowhere the protagonist. As St. Pius X warned in Pascendi, the Modernist reduces religion to vital immanence, a psychological need for the divine, making revelation a mere “religious experience” (Prop. 20: “Revelation was merely man’s self-awareness of his relationship to God”).
Sedevacantist Certainty: The Only Hermeneutic of Reality
From the perspective of the integral Faith, the crowds in Madrid and Paris are not signs of hope but of the mysterium iniquitatis reaching its apex. “Pope” Leo XIV (Robert Prevost) is a usurper, elected by a college of “cardinals” created by antipopes, in a conclave governed by the anti-law of Universi Dominici Gregis (John Paul II). He manifests heresy by his adherence to Vatican II’s Dignitatis Humanae, Nostra Aetate, Unitatis Redintegratio, and the Novus Ordo Missae. By Bellarmine’s principle—“A manifest heretic cannot be Pope… he cannot be the head of something of which he is not a member” (De Romano Pontifice 2.30)—he is ipso facto severed from the Church.
The “faith revival” Tadié chronicles is the great delusion foretold in 2 Thessalonians 2:11: “God shall send them the operation of error, to believe lying.” The true remnant—those adhering to the Tridentine Mass, the 1917 Code, the Syllabus, Pascendi, Quas Primas, and the episcopal lineage unbroken by the new rites—sees these crowds not as the Church militant but as the church of the Antichrist triumphant in the sight of men. “The prayer prescribed by the Church is the rule of faith” (Quas Primas); the prayer of the conciliar sect is the rule of apostasy. No amount of carnations in Plaza de Cibeles can perfume the stench of sulfur rising from the Novus Ordo altars.
Conclusion: The Abomination of Desolation in the Holy Place
The National Catholic Register’s report is a masterpiece of conciliar propaganda: it takes the externals of Catholicism—crowds, processions, music, “Eucharistic adoration,” baptisms—and strips them of their substance, which is the unchangeable Truth and the valid Sacraments. It presents the abomination of desolation standing in the holy place (Matt. 24:15) as a pastoral success story. The faithful Catholic reads this not with hope but with horror, knowing that “the Son of man, when he cometh, shall he find, think you, faith on earth?” (Luke 18:8). The answer is not in the millions acclaiming the antipope, but in the hidden few who keep the depositum fidei intact, awaiting the restoration of all things in Christ—Instaurare omnia in Christo—not by the conciliar revolution, but by the Social Kingship of Christ the King exercised through His true Vicar, whenever Divine Providence shall restore him.
Source:
In Spain and France, Pope Leo’s Crowds Challenge the Secular Narrative (ncregister.com)
Date: 18.09.2026