The EWTN News portal reports on the conclusion of the self-styled “Pope” Leo XIV’s (Robert Prevost) three-day sojourn in Argentina and his subsequent arrival in Peru on November 11, 2026. The photographic chronicle documents a carefully staged sequence: a visit to a federal penitentiary in Buenos Aires, a public Novus Ordo service in the square of the Basilica of Our Lady of Luján, a cordial handshake with Argentine President Javier Milei, a flight to Callao, and a state welcome ceremony at the Palacio de Gobierno in Lima hosted by President Keiko Fujimori. This itinerary manifests the total inversion of the Petrine ministry into a secular humanitarian NGO leadership, devoid of supernatural authority and utterly subservient to the temporal powers of this world.
The Usurper’s Itinerary: A Parody of the Petrine Ministry
The very concept of a “papal visit” to sovereign nations, treated as a diplomatic tour replete with state honors and presidential handshakes, betrays the conciliar sect‘s capitulation to the error condemned by Pope Pius IX in the Syllabus of Errors (Proposition 55): “The Church ought to be separated from the State, and the State from the Church.” The antipope Prevost does not arrive as the Vicar of Christ demanding the public recognition of Christus Rex over legislation and morals; he arrives as a “moral leader” seeking photo opportunities with heads of state. The handshake with Javier Milei—a self-described anarcho-capitalist who venerates the “invisible hand” of the market over the visible Law of God—is not a pastoral encounter but a political capitulation. It signals the neo-church‘s full integration into the liberal world order, precisely the “secularism, so-called laicism” which Pope Pius XI identified in Quas Primas as “the plague that poisons human society.”
The Prison Visit: Corporal Works of Mercy Divorced from Spiritual Judgment
The images of the antipope embracing prisoners at the Buenos Aires federal complex are the quintessence of the cult of man that has replaced the worship of God. Stripped of the potestas iudicandi and the potestas ligandi et solvendi—powers which a manifest heretic loses ipso facto according to the constant teaching of St. Robert Bellarmine (De Romano Pontifice, Bk. 2, Ch. 30) and Canon 188.4 of the 1917 Code—Prevost can offer only a naturalistic solidarity. He brings not the keys of the Kingdom (Matthew 16:19) but the empty rhetoric of “inclusion.” Where is the call to conversion? Where is the warning that “he who believes not shall be condemned” (Mark 16:16)? The Defense of Sedevacantism file correctly establishes that a manifest heretic “cannot be the head of something of which he is not a member.” Thus, this embrace is not the embrace of the Good Shepherd seeking the lost sheep, but the embrace of a wolf in shepherd’s clothing confirming the lost in their perdition. It is the opus operantis of a layman simulating the opus operatum of the Priesthood.
The “Mass” at Luján: Simulated Sacrifice at the Altar of False Ecumenism
The centerpiece of the Argentine leg was the Novus Ordo service celebrated in the square before the Basilica of Our Lady of Luján. Here the theological bankruptcy is total. The “Mass” celebrated by an invalidly ordained functionary—ordained in the post-1968 rite which defects in form and intention from the sacramentum ordinis defined by the Council of Trent (Sess. 23, Can. 4)—is not the Unbloody Sacrifice of Calvary. It is a cena, a Protestantized memorial meal, celebrated versus populum to emphasize the “community” rather than the Divine Majesty. Pius XI in Quas Primas teaches that Christ “received from the Father unlimited right over all that is created” and that “the state must leave the same freedom to the members of Orders… who are indeed the most valiant helpers of the Pastors.” By offering this simulated liturgy in a public square as a spectacle for the cameras, the antipope reduces the Actio Christi to a theatrical prop for his humanitarian narrative. The silence regarding the Social Kingship of Christ—Regnum Christi—is deafening. As Pius XI thundered: “When God and Jesus Christ were removed from laws and states… the foundations of that authority were destroyed.” This “Mass” cements that destruction.
Subservience to Secular Power: Milei and Fujimori as Co-Equals
The departure handshake with Milei and the arrival honors rendered by Keiko Fujimori at the Palacio de Gobierno illustrate the reversal of the two swords (Gelasius I, Epist. 14). The temporal power no longer submits to the spiritual; the pseudo-spiritual begs for legitimacy from the temporal. The Syllabus (Prop. 39, 41, 42) condemns the notion that “The State… is endowed with a certain right not circumscribed by any limits” and that “In the case of conflicting laws… the civil law prevails.” Yet here the antipope participates in a “welcome ceremony” at the Government Palace, implicitly recognizing the Peruvian state’s autonomy from the Divine Law. He meets Fujimori not as a father correcting a wayward daughter of the Church, but as a peer. This is the laicism Pius XI condemned: “the civil government… has a right to an indirect negative power over religious affairs” (Syllabus, Prop. 41), a principle the conciliar sect has internalized as its operating constitution.
The Peruvian Homecoming: Consolidating the Neo-Church’s South American Stronghold
The return to Peru, where Prevost served as “bishop” of Chiclayo, is a return to the heart of the liberation theology infection that has ravaged the Andes for decades. His tenure there was marked by the same ambiguity and dialogue with error that characterizes the entire Bergoglian/Prevostian trajectory. The False Fatima Apparitions file exposes how “the message focuses on external threats (communism), omitting the main danger: modernist apostasy within the Church.” Prevost’s Peru is the laboratory of that apostasy. The welcome ceremony at the Palacio de Gobierno is the sealing of a pact: the neo-church provides religious sanction for the Masonic republic; the republic provides protection and platform for the neo-church. Quis custodiet ipsos custodes? The answer: the synagogue of Satan, which, as Pius IX warned in the Syllabus introduction, “takes its strength” from the sects “whether they be called masonic or bear another name.”
Symptomatic Conclusion: The Abomination of Desolation in Action
This South American spectacle is not an anomaly; it is the modus operandi of the Church of the New Advent. Every gesture— the prison embrace, the outdoor “Mass,” the presidential handshakes, the palace ceremony—screams the same heresy: the Redemption is social, not supernatural; the Church is an NGO, not the Ark of Salvation; the Pope is a politician, not the Vicar of Christ. The Lamentabili Sane Exitu decree condemned the Modernist proposition that “Christ did not intend to establish the Church as a community lasting for centuries on earth” (Prop. 52) and that “Dogmas… are merely modes of explanation and stages in the evolution of Christian consciousness” (Prop. 54). The antipope’s actions are the living embodiment of these condemned propositions. He does not teach; he “accompanies.” He does not judge; he “dialogues.” He does not reign; he “serves” the world.
The faithful Catholic, adhering to the integral faith of the Fathers and the pre-1958 Magisterium, sees in these photographs not a “Holy Father” tending his flock, but the Abomination of Desolation standing in the holy place (Matthew 24:15). The See of Peter is vacant (Sedes Vacans). The structures occupying the Vatican are a paramasonic structure. The “Mass” is idolatry. The “blessings” are curses. Non est in eo veritas (John 8:44). Let those who have eyes, see; and let those who have ears, hear what the Spirit says to the churches: Exite de medio eorum et separamini (2 Corinthians 6:17).
Source:
PHOTOS: Pope Leo XIV concludes visit to Argentina, returns to adopted country of Peru (ewtnnews.com)
Date: 12.11.2026