The EWTN News portal reports that the usurper “Pope” Leo XIV (Robert Prevost) has published his prayer intention for November 2026, dedicating the month traditionally consecrated to the suffrage of the Church Suffering to the “proper use of wealth.” In a video disseminated on the platform X, the antipope recites a composition devoid of any supernatural density, reducing the Gospel to a humanitarian program of “sharing,” “fraternity,” and “reconciliation,” culminating in a petition for a “kingdom of justice and peace” stripped of its divine Founder. This intention is not a pastoral exhortation but a manifesto of the conciliar sect’s definitive apostasy: the substitution of the Social Kingship of Christ for a Masonic parody of temporal philanthropy.
The Liturgical Usurpation: November Stripped of the Suffragia
The article notes the date: November 3, 2026, mere hours after the Commemoration of All the Faithful Departed. In the immutable Roman tradition, November is the month of the Holy Souls in Purgatory; the Church Militant’s primary duty is the offering of the Most Holy Sacrifice, indulgences, and alms for the Church Suffering (2 Macc 12:46: “It is therefore a holy and wholesome thought to pray for the dead, that they may be loosed from sins”). The antipope, standing at the Verano Cemetery — a place crying out for the De profundis and the Requiem aeternam — offers instead a vague prayer for “economic, family, or community decisions” springing from a “free heart.”
This is the abomination of desolation in the holy place: the lex orandi of the neo-church has been definitively corrupted. Where is the mention of Purgatory? Of indulgences? Of the Communion of Saints? Of the Last Judgment? The silence is the gravest accusation. As St. Pius X condemned in Lamentabili sane exitu (prop. 36, 37), the Modernist reduces eschatological realities to mere symbols; here, the reality of the Poor Souls is erased to make room for a this-worldly agenda. The antipope’s “prayer” functions as a de facto abolition of the suffrages for the dead, replacing the Opus Dei (the Work of God) with the opus hominis (the work of man).
Theological Bankruptcy: “Kingdom of Justice and Peace” Without the King
The closing petition of the antipope’s composition — “that our lives… may be a sign of your kingdom of justice and peace” — exposes the heretical core of the conciliar religion. Pope Pius XI, in Quas Primas (1925), defined the Social Kingship of Christ with surgical precision: “His reign extends not only to Catholic nations… but His reign encompasses also all non-Christians, so that most truly the entire human race is subject to the authority of Jesus Christ”. This Kingship is primarily spiritual (“This kingdom is primarily spiritual and relates mainly to spiritual matters”), entered by faith and baptism, demanding denial of self and the Cross.
The antipope’s “kingdom” is a counterfeit. It is the “kingdom of man” prophesied by the Modernists condemned in Lamentabili (prop. 59: “Christ did not proclaim any specific, all-encompassing doctrine suitable for all times and peoples, but rather initiated a certain religious movement…”). By severing “justice and peace” from the Kingship of Christ the King — whose feast the neo-church has displaced from its rightful place (last Sunday of October) to the end of the liturgical year to obscure its social doctrine — the antipope constructs a civitas terrena without civitas Dei. This is the laicism condemned by Pius XI: “When God and Jesus Christ… were removed from laws and states… the foundations of that authority were destroyed” (Quas Primas). The antipope’s “fraternity” is the fraternité of 1789, the Masonic triad Liberté, Égalité, Fraternité, baptized in the waters of the conciliar apostasy.
The Naturalistic Reduction of Wealth: Stewardship Without God
The prayer text states: “Lord of life, all we have comes from you… Nothing is ours alone — everything is a shared gift.” While verbally acknowledging God as source, the functional theology is Pelagian naturalism. Wealth is presented not as a talent to be rendered with increase to the Divine Master (Mt 25:14-30) for the glory of God and the salvation of souls, but as a tool for “reconciliation and fraternity” — horizontal categories. The petition “teach us to use what we have — money, time, talents, opportunities — as instruments of fraternity” echoes the Social Gospel heresy condemned by St. Pius X in Pascendi Dominici Gregis: the reduction of Christianity to a socio-economic amelioration program.
The Syllabus of Errors (Pius IX, 1864) condemns the proposition: “The best theory of civil society requires that popular schools… should be freed from all ecclesiastical authority… and fully subjected to the civil and political power” (Error 47). The antipope’s intention applies this principle to the economy: wealth is to be managed according to the “standard of the prevalent opinions of the age” (Error 47), i.e., globalist humanitarianism, not the Decalogue and the Social Encyclicals (Rerum Novarum, Quadragesimo Anno) which root economic justice in divine law and the common good ordered to the ultimate end. The antipope’s “sharing” is Socialism disguised as charity; Pius XI warned in Quadragesimo Anno (1931): “No one can be at the same time a good Catholic and a true socialist”. The prayer’s silence on private property rights (defended by Leo XIII as natural law), just wage, subsidiarity, and the moral obligation of almsgiving as a work of supernatural mercy confirms the total naturalization of the virtue.
The Linguistic Signature of the Conciliar Sect: “Reconciliation” and “Fraternity” as Code Words
The vocabulary is revealing: “reconciliation,” “fraternity,” “sharing,” “walls of indifference,” “instruments of fraternity,” “free heart.” This is the Newspeak of the Church of the New Advent. “Reconciliation” has replaced Penance and Conversion; “fraternity” has replaced Supernatural Charity (Caritas); “sharing” has replaced Justice and Almsgiving. The phrase “walls of indifference” is a direct borrowing from the anthropocentric rhetoric of the Second Vatican Council (Gaudium et Spes) and the encyclicals of the usurpers (e.g., Fratelli Tutti). It signifies a purely horizontal solidarity, indifferent to the Truth (Jn 14:6) and the Faith (“Without faith it is impossible to please God”, Heb 11:6).
The antipope asks forgiveness for “storing up instead of sharing” and “using goods as power rather than as service.” This rhetoric demonizes legitimate ownership and prudent stewardship, aligning with the Liberation Theology error (condemned by the CDF under the true Pope John Paul II in Libertatis Nuntius, 1984, though the rot was already systemic) which reads the Gospel through a Marxist hermeneutic of class struggle. The “free heart” is not the heart converted to God (Cor contritum et humiliatum, Ps 50:19), but the autonomous conscience of Gaudium et Spes and Dignitatis Humanae, the false “freedom” condemned by Gregory XVI in Mirari Vos (1832) and Pius IX in the Syllabus (Error 15, 79).
Sedevacantist Demonstration: Manifest Heresy, Automatic Loss of Office
This “prayer intention” constitutes public, manifest, and pertinacious adhesion to the synthesis of all heresies: Modernism (Pascendi). By substituting the supernatural mission of the Church (“Go ye therefore, and teach all nations… teaching them to observe all things whatsoever I have commanded you”, Mt 28:19-20) with a naturalistic program of wealth redistribution and “fraternity,” the usurper Robert Prevost demonstrates that he is not a Catholic. As St. Robert Bellarmine teaches (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.” Wernz and Vidal confirm: “By notorious and publicly manifested heresy, the Roman Pontiff… is deprived ipso facto of his personal jurisdiction even before any declaratory sentence by the Church.”
Canon 188 §4 of the 1917 Code (binding immutable ecclesiastical law) declares vacant any office by tacit resignation recognized by the law itself if the cleric “publicly defects from the Catholic faith.” Fr. McDevitt clarifies: “Joining… a non-Catholic sect is not required to establish the publicity which the canon demands.” The antipope’s public defection is evidenced by this very text: a “prayer” that could be recited by a Freemason, a secular humanist, or a Muslim without doctrinal violation, because it lacks the forma of Catholicity — the explicit confession of the Trinity, the Incarnation, the Redemption, the Necessity of the Church, and the Last Things. Pope Paul IV’s Bull Cum ex Apostolatus Officio declares the promotion of a heretic “null, void, and of no effect” regardless of “unanimous assent of all the Cardinals.”
The example of Nestorius (cited in the Defense of Sedevacantism file) is decisive: “He who has departed from the faith with such preaching cannot depose or remove anyone… Nestorius had already brought the divine judgment upon himself.” The antipope’s “prayer” is a public preaching of a false gospel (social humanitarianism). He has ipso facto severed himself from the Mystical Body. He is not the Vicar of Christ; he is a usurper of the Chair of Peter, an instrument of the “synagogue of Satan” (Pius IX, Allocution cited in Syllabus intro) occupying the Vatican structures.
Symptomatic Level: The “Pope’s Worldwide Prayer Network” as a Tool of Globalist Indoctrination
The article references the “Pope’s Worldwide Prayer Network” (formerly the Apostleship of Prayer). This structure, once a bulwark of the Sacred Heart devotion and the Morning Offering for the salvation of souls and the conversion of sinners, has been weaponized by the conciliar sect to disseminate the United Nations’ Sustainable Development Goals under a Catholic veneer. The monthly intentions — “mental health ministry” (October), “proper use of wealth” (November) — track the globalist agenda perfectly. This is the “ecumenism project” and “diversion from apostasy” identified in the False Fatima analysis: focusing on external, temporal “threats” (poverty, inequality, mental health) while the internal apostasy — the loss of the Faith, the Mass, the Priesthood — consumes the vineyard.
The presence of the EWTN reporter (Francesca Pollio Fenton) framing this as “news” illustrates the total capture of the “conservative” conciliar media. They act as the Pravda of the antichurch, normalizing the abnormal, sacralizing the profane. They report on the “prayer intention” of a manifest heretic as if it held binding authority, thereby participating in the Great Deception (2 Thess 2:11: “God shall send them the operation of error, to believe lying”).
Conclusion: Return to the Quas Primas Standard
The only remedy for this “plague that poisons human society” (Quas Primas) is the integral restoration of the Kingship of Christ. This requires the rejection of the conciliar sect and its antipopes, adherence to the Tradition of the Fathers, the Tridentine Mass (Unbloody Sacrifice of Calvary), and the Social Doctrine of Leo XIII, St. Pius X, Pius XI, and Pius XII. The month of November belongs to the Holy Souls and to Christ the King (whose feast, instituted by Pius XI, falls on the last Sunday of October, crowning the liturgical year before All Saints). Let the faithful Catholic — those remaining in the catacombs of Tradition, served by validly ordained priests (Thuc line, Campos line, etc.) — intensify their suffrages, their Rosaries, and their penances. “The Kingdom of our Savior seemed to shine with a new light…” (Quas Primas) only when the Church Militant fights “bravely and always under the banner of Christ the King” (Quas Primas), rejecting the counterfeit kingdom of the Antichrist now parading in white in the Vatican gardens.
Christus vincit, Christus regnat, Christus imperat.
Source:
This is Pope Leo XIV’s prayer intention for the month of November (ewtnnews.com)
Date: 03.11.2026