The Vatican News portal reports on the impending visit of the antipope Leo XIV (Robert Prevost) to the Catholic University of Uruguay, framing it as a dialogue between faith and artificial intelligence. The event showcases a “Divine Geometry” artwork merging the Southern Cross with a carbon chain, while the Jesuit rector and a student praise the usurper’s encyclical Magnifica humanitas and reduce the Church’s mission to vague humanitarianism. This spectacle epitomizes the conciliar sect’s apostasy: it substitutes the Social Reign of Christ the King with a naturalistic cult of technology and indifferentist fraternity, confirming that the structures occupying the Vatican are the abomination of desolation foretold by Daniel and Christ.
The Usurper’s Visit: Legitimizing the Abomination of Desolation
The article opens with the announcement that “Pope Leo will meet representatives of the education community” on November 7, 2026, at the Catholic University of Uruguay. From the perspective of integral Catholic faith, this is not a papal visit but the itinerary of a manifest heretic who, by the very fact of his public adhesion to the conciliar errors (religious liberty, ecumenism, collegiality, the new mass), has ipso facto lost all jurisdiction and membership in the Church. As St. Robert Bellarmine teaches in De Romano Pontifice: “A Pope who is 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.” The “Defense of Sedevacantism” file confirms this doctrine: “A manifest heretic cannot be Pope… he cannot be the head of something of which he is not a member.” The line of usurpers began with John XXIII; Leo XIV is merely the latest occupant of the stolen chair.
The article notes this is the “second Pope to visit the university, after Saint Pope John Paul II.” The conciliar sect’s “canonization” of John Paul II—a heretic who kissed the Quran, prayed with pagans at Assisi, and promulgated the apostasy of Dignitatis Humanae—is a sacrilegious farce. No antipope can canonize; the 1917 Code’s Canon 188.4 declares that an office becomes vacant “by the mere fact and without any declaration” if a cleric “publicly defects from the Catholic faith.” The “Defense of Sedevacantism” file cites Fr. McDevitt: “joining, or enrolling in, a non-Catholic sect is not required to establish the publicity which the canon demands.” The conciliar sect is a non-Catholic sect.
“Divine Geometry”: Naturalistic Syncretism Replacing the Cross
The centerpiece of the Aula Magna is Carlos Musso’s “Divine Geometry”: “the Southern Cross shines out against a deep blue sky, while a chain of carbon atoms hangs above it.” The rector, “Fr” Julio Fernández Techera, SJ, explains: “It’s the geometry of the universe, and God is the geometer.” This is pantheistic naturalism masquerading as art. The Southern Cross—a mere constellation—is elevated alongside the carbon chain, the building block of biological life, as if creation’s origin lies in chemistry rather than the Fiat of the Triune God. The artwork “brings together the night sky and the chemistry of life to lead us to think back to the origins of life”—a materialist cosmology that excludes the Creator.
Pius IX’s Syllabus of Errors condemns proposition 1: “God is identical with the nature of things, and is, therefore, subject to changes… all things are God and have the very substance of God.” Proposition 3 condemns: “Human reason, without any reference whatsoever to God, is the sole arbiter of truth and falsehood.” This artwork embodies those errors. The “two modern icons” flanking it—one of Mary, one of the Sacred Heart—are reduced to decorative bookends for a naturalist creed. The chapel of the Sacred Heart has been profaned into an auditorium for the religion of science.
The Encyclical “Magnifica Humanitas”: Modernist Idolatry of Technology
The rector hails the antipope’s encyclical Magnifica humanitas “on safeguarding the human person in the age of artificial intelligence,” noting it “prompted discussion well beyond the university” and even reached Uruguay’s Parliament. This document—like all conciliar “encyclicals”—is not an exercise of the Magisterium but a manifesto of the Church of the New Advent. It treats AI as a theological locus, implying that the “human person” can be “safeguarded” by technological ethics rather than by grace and the Kingship of Christ.
Pius XI in Quas Primas declares: “the hope of lasting peace will not yet shine upon nations as long as individuals and states renounce and do not wish to recognize the reign of our Savior.” The antipope’s encyclical seeks peace through algorithmic governance, not the Pax Christi in Regno Christi. The Syllabus condemns proposition 80: “The Roman Pontiff can, and ought to, reconcile himself, and come to terms with progress, liberalism and modern civilization.” Magnifica humanitas is precisely that reconciliation—a surrender to the spirit of the age.
The student Santiago Tarigo, a financial analyst, worries “what happens when students turn to [AI] for an answer before they have tried to work one out for themselves,” fearing it “gradually takes away the creativity and the ability of people to answer to questions.” This pragmatic concern misses the theological catastrophe: the conciliar sect has made technology a magisterium. St. Pius X in Lamentabili sane exitu condemns proposition 58: “Truth changes with man, because it develops with him, in him, and through him.” The AI idol embodies this evolutionist heresy: truth becomes data processing, revelation becomes algorithm.
The Jesuit Rector: Architect of the New Church’s Apostasy
“Fr” Fernández Techera, a Jesuit, embodies the order that has been the spearhead of Modernism since the 20th century. He recalls the “crowds at Tres Cruces” during John Paul II’s 1987 visit and praises Leo XIV for going “to the people” in Paysandú and Florida. This is the cult of man denounced by Pius XI: “the plague that poisons human society… is the secularism of our times, so-called laicism.” The rector’s “spiritual message, his evangelical message” expectation reveals the vacuum: he seeks a message from an antipope who has none to give, because the conciliar sect has abandoned the depositum fidei for humanitarianism.
The rector’s personal anecdote—his parents’ engagement in the former chapel—sentimentalizes the profanation of sacred space. The Aula Magna was a chapel of the Sacred Heart; now it hosts a carbon chain. This is the “auto-demolition of the Church” Paul VI lamented, but here it is celebrated. The “Defense of Sedevacantism” file cites Pope Celestine I on Nestorius: “he could not remove anyone by sentence who himself had already shown that he must be removed.” The Jesuit rector, by collaborating with the usurper, participates in the ipso facto vacancy of his own office.
The Student’s Testimony: Religious Indifferentism and the “Church of Love”
Tarigo’s remarks are a textbook of conciliar error. He says his classmates “come from different religious backgrounds” and that the question “If you go to the Catholic university, are you Catholic?” is a chance to speak of his faith. He would ask the antipope “to help people look honestly at the Church’s failings and see what draws him to it.” For him, the Church is “about love and about being brothers sisters with each other.”
This is the heresy of indifferentism condemned by Pius IX in the Syllabus, proposition 16: “Man may, in the observance of any religion whatever, find the way of eternal salvation.” Proposition 17: “Good hope at least is to be entertained of the eternal salvation of all those who are not at all in the true Church of Christ.” Proposition 18: “Protestantism is nothing more than another form of the same true Christian religion.” Tarigo’s “Church of love” is a Masonic fraternity, not the Una, Sancta, Catholica, et Apostolica Church. The Syllabus condemns proposition 55: “The Church ought to be separated from the State, and the State from the Church”—the very secularism Uruguay embodies, which the rector and student accept as normative.
Pius XI in Quas Primas warns: “When God and Jesus Christ… were removed from laws and states… the foundations of that authority were destroyed.” Uruguay’s “deeply rooted secular tradition” is not a field for dialogue but a mission territory for the Social Reign of Christ the King. The conciliar sect’s “evangelical message” is silence on this duty.
The Ghost of John Paul II: Canonizing the Conciliar Revolution
The article’s repeated invocation of “Saint Pope John Paul II” exposes the conciliar sect’s false canonizations as political acts to legitimize the Vatican II revolution. The “Defense of Sedevacantism” file establishes that a manifest heretic loses office ipso facto; John Paul II’s public heresies (Assisi 1986, Redemptoris Missio relativism, etc.) place him outside the Church. No antipope can bind the faithful to venerate a heretic as a saint. The “False Fatima Apparitions” file details the Masonic operation behind Fatima, which John Paul II made central to his pontificate—further proof of the conciliar sect’s diabolical orientation.
The rector’s nostalgia for 1987-88 crowds is nostalgia for the abomination of desolation standing in the holy place. Christ the King is dethroned; the “carbon chain” reigns.
Conclusion: No Peace Without the Social Reign of Christ the King
This Uruguayan spectacle—antipope, Jesuit rector, AI encyclical, indifferentist student, profaned chapel—is the conciliar sect in microcosm. It has replaced the Unbloody Sacrifice of Calvary with a “table of assembly,” the Social Reign of Christ with “dialogue on AI,” the One True Faith with “brotherhood of all religions.” Pius XI’s remedy remains the only one: “the institution of a special feast of Christ the King… to address the needs of the present times and provide a special remedy against the plague that poisons human society.” That plague is the conciliar sect itself.
True Catholics must reject this entire theater. As Bellarmine teaches, the manifest heretic “has been cut off from the body of the Church without excommunication… condemned by their own judgment.” The structures occupying the Vatican are a paramasonic structure. The only path is adherence to the immutable Tradition, the valid sacraments, and the true bishops who preserve the Sedes Vacans reality. Non praevalebunt—the gates of hell shall not prevail against the true Church, though they have prevailed against the counterfeit in Rome.
Source:
Pope Leo’s visit to bring questions of faith and AI to Uruguay's Catholic University (vaticannews.va)
Date: 04.11.2026