VaticanNews portal (20 November 2025) reports on a book by usurper Robert Prevost (“Pope Leo XIV”) titled *The Power of the Gospel: Christian Faith in 10 Words*. The work, framed as a “dialogue,” focuses on three terms—Christ, communion, and peace—to promote a naturalized faith stripped of dogma. An introductory excerpt claims Christ “unites us despite our personalities” and that the Church embodies a “dream of a reconciled humanity,” while peace is reduced to social activism against “structural injustices.” Augustine is invoked selectively to legitimize this vision. The article concludes with Prevost’s call to “make our times” through humanitarianism rather than conversion.
Eviscerating the Supernatural: Faith Reduced to Social Psychology
The text’s core error lies in its systematic omission of the Church’s divine constitution and soteriological mission. Prevost reduces Christ to a “bridge between humanity and the Father” and a facilitator of horizontal “communion,” entirely ignoring His role as Rex Regum (King of Kings) who demands social submission to His authority (Pius XI, Quas Primas). This aligns with the modernist heresy condemned by St. Pius X: “Faith is not the acceptance of revealed truth on divine authority, but a sentiment arising from subconscious religious experience” (Lamentabili Sane, §22).
When Prevost writes, “Christian faith is participation in divine life through the experience of Jesus’ humanity,” he inverts the order of grace. The Catholic Church teaches that grace operates ex opere operato through the sacraments, not through subjective “experience.” Pius XII’s Mystici Corporis clarifies: “The Savior of mankind out of His infinite goodness has provided… the sacraments, by which the benefits of the Savior’s death are poured forth on the faithful.” By erasing sacramental efficacy, Prevost reduces Christianity to a social club.
Augustine Weaponized: Patristic Quotes Twisted for Relativism
The usurper’s manipulation of Augustine is particularly egregious. Citing the Doctor of Grace’s metaphor of the Church as a garden with “roses of martyrs” and “violets of widows,” Prevost implies all states of life are equally salvific without conversion to Catholic truth. Yet Augustine himself declared: “Nulla salus extra ecclesiam—No salvation outside the Church” (Letter 185). This omission exposes the text’s relativistic agenda.
Similarly, quoting Augustine’s “We make our times” to justify worldly activism perverts the saint’s intent. Augustine’s De Civitate Dei contrasts the City of God with the City of Man, emphasizing that Christians are “peregrini—pilgrims” in a fallen world. When Prevost demands Christians “make our times” by fighting “structural injustices,” he echoes the Marxist-inflected liberation theology condemned by Pius XI in Divini Redemptoris: “A false messianic idea… which makes the class struggle the core of history.”
The False Peace of Apostasy: Denying Christ’s Kingship
Prevost’s third theme—”peace”—reveals the conciliar sect’s surrender to secularism. His assertion that “recognizing we are brothers and sisters is the antidote to all extremism” replaces the Regnum Christi with UN-style humanism. Contrast this with Pius XI’s encyclical: “Pax Christi in Regno Christi—The peace of Christ in the Kingdom of Christ” (Ubi Arcano). True peace requires nations to “obey not only the laws of justice but of Christian charity” (Quas Primas).
The invocation of “Blessed” Christian de Chergé—a pro-Islamist monk killed in Algeria—exposes the text’s syncretism. De Chergé’s prayer to “disarm” terrorists through dialogue directly contradicts the Church’s teaching on just defense (St. Thomas Aquinas, Summa Theologica II-II Q.40). Prevost’s silence on the duty to convert non-Catholics (Canon 1350, 1917 Code) confirms this apostasy.
Conclusion: A Gospel of Man Replaces the Gospel of God
This book epitomizes the conciliar sect’s total rupture with Catholic Tradition. By reducing Christ to a moral teacher, sacraments to communal gestures, and peace to socialist utopianism, Prevost follows Paul VI’s Ecclesiam Suam in creating “a new humanism where man is the sole focus.” As St. Pius X warned: “The Modernist sustains and embraces all heresies… the synthesis of all errors” (Pascendi Dominici Gregis).
The antidote? Return to the immutable Faith: “There is only one Gospel of Christ, who is ‘the same yesterday, today, and forever’ (Heb 13:8)—not a fluid ‘dialogue’ to be renegotiated each generation” (Pius IX, Syllabus of Errors, Condemned Proposition #59).
[Antichurch] The Gospel Distorted: A Modernist Assault on Catholic Doctrine
VaticanNews portal (20 November 2025) reports on a book by usurper Robert Prevost (“Pope Leo XIV”) titled *The Power of the Gospel: Christian Faith in 10 Words*. The work, framed as a “dialogue,” focuses on three terms—Christ, communion, and peace—to promote a naturalized faith stripped of dogma. An introductory excerpt claims Christ “unites us despite our personalities” and that the Church embodies a “dream of a reconciled humanity,” while peace is reduced to social activism against “structural injustices.” Augustine is invoked selectively to legitimize this vision. The article concludes with Prevost’s call to “make our times” through humanitarianism rather than conversion.
Eviscerating the Supernatural: Faith Reduced to Social Psychology
The text’s core error lies in its systematic omission of the Church’s divine constitution and soteriological mission. Prevost reduces Christ to a “bridge between humanity and the Father” and a facilitator of horizontal “communion,” entirely ignoring His role as Rex Regum (King of Kings) who demands social submission to His authority (Pius XI, Quas Primas). This aligns with the modernist heresy condemned by St. Pius X: “Faith is not the acceptance of revealed truth on divine authority, but a sentiment arising from subconscious religious experience” (Lamentabili Sane, §22).
When Prevost writes, “Christian faith is participation in divine life through the experience of Jesus’ humanity,” he inverts the order of grace. The Catholic Church teaches that grace operates ex opere operato through the sacraments, not through subjective “experience.” Pius XII’s Mystici Corporis clarifies: “The Savior of mankind out of His infinite goodness has provided… the sacraments, by which the benefits of the Savior’s death are poured forth on the faithful.” By erasing sacramental efficacy, Prevost reduces Christianity to a social club.
Augustine Weaponized: Patristic Quotes Twisted for Relativism
The usurper’s manipulation of Augustine is particularly egregious. Citing the Doctor of Grace’s metaphor of the Church as a garden with “roses of martyrs” and “violets of widows,” Prevost implies all states of life are equally salvific without conversion to Catholic truth. Yet Augustine himself declared: “Nulla salus extra ecclesiam—No salvation outside the Church” (Letter 185). This omission exposes the text’s relativistic agenda.
Similarly, quoting Augustine’s “We make our times” to justify worldly activism perverts the saint’s intent. Augustine’s De Civitate Dei contrasts the City of God with the City of Man, emphasizing that Christians are “peregrini—pilgrims” in a fallen world. When Prevost demands Christians “make our times” by fighting “structural injustices,” he echoes the Marxist-inflected liberation theology condemned by Pius XI in Divini Redemptoris: “A false messianic idea… which makes the class struggle the core of history.”
The False Peace of Apostasy: Denying Christ’s Kingship
Prevost’s third theme—”peace”—reveals the conciliar sect’s surrender to secularism. His assertion that “recognizing we are brothers and sisters is the antidote to all extremism” replaces the Regnum Christi with UN-style humanism. Contrast this with Pius XI’s encyclical: “Pax Christi in Regno Christi—The peace of Christ in the Kingdom of Christ” (Ubi Arcano). True peace requires nations to “obey not only the laws of justice but of Christian charity” (Quas Primas).
The invocation of “Blessed” Christian de Chergé—a pro-Islamist monk killed in Algeria—exposes the text’s syncretism. De Chergé’s prayer to “disarm” terrorists through dialogue directly contradicts the Church’s teaching on just defense (St. Thomas Aquinas, Summa Theologica II-II Q.40). Prevost’s silence on the duty to convert non-Catholics (Canon 1350, 1917 Code) confirms this apostasy.
Conclusion: A Gospel of Man Replaces the Gospel of God
This book epitomizes the conciliar sect’s total rupture with Catholic Tradition. By reducing Christ to a moral teacher, sacraments to communal gestures, and peace to socialist utopianism, Prevost follows Paul VI’s Ecclesiam Suam in creating “a new humanism where man is the sole focus.” As St. Pius X warned: “The Modernist sustains and embraces all heresies… the synthesis of all errors” (Pascendi Dominici Gregis).
The antidote? Return to the immutable Faith: “There is only one Gospel of Christ, who is ‘the same yesterday, today, and forever’ (Heb 13:8)—not a fluid ‘dialogue’ to be renegotiated each generation” (Pius IX, Syllabus of Errors, Condemned Proposition #59).
Source:
Pope Leo XIV: Recognizing each other as brothers is antidote to all extremism (vaticannews.va)
Date: 20.11.2025