The National Catholic Register, the propaganda organ of the EWTN apparatus, reports that the usurper Robert Prevost, styling himself “Pope Leo XIV,” will visit France in late September 2026 to coincide with a provincial assembly in Île-de-France studying a purported “catechumen boom” — over 13,000 baptisms at Easter 2026, a 28% increase. The assembly, only the seventh such conciliar gathering since the Robber Council of Vatican II, has processed 45,000 participants and 850,000 words of testimony to dissect the “counterintuitive profiles” of converts allegedly motivated by spiritual experience and friendship rather than identity politics, while fretting over “borderline situations” like divorced-remarried and homosexual couples. The antipope’s visit theme, “So That the World May Have Life,” crowns this synodal spectacle. This report exposes not a springtime of faith, but the advanced metastasis of the conciliar sect manufacturing counterfeit Catholics for a counterfeit church.
The Usurper’s Pilgrimage to the Eldest Daughter of the Counter-Church
The article treats the arrival of Robert Prevost — the manifest heretic elevated by a conclave of cardinals created by the usurpers John XXIII, Paul VI, John Paul II, and Benedict XVI — as a pastoral visit by the Vicar of Christ. From the perspective of the sede vacante reality, this is a grotesque pantomime. As St. Robert Bellarmine teaches in 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 a member of the body of the Church.” Bellarmine clarifies that this deposition occurs ipso facto, “not after warnings or declaration, because heretics are already outside the Church before excommunication and deprived of all jurisdiction.” The Bull Cum ex Apostolatus Officio of Pope Paul IV, incorporated into the 1917 Code (Canon 188.4), declares the promotion of a heretic “null, void, and of no effect” (nulla, irrita et invalida). Prevost, a manifest modernist who accepts the heresies of Vatican II — religious liberty, ecumenism, collegiality — never possessed the papacy. His visit to France is not a papal visit; it is the tour of a layman masquerading as the Supreme Pontiff, legitimizing the “abomination of desolation standing in the holy place” (Matt. 24:15).
The Register notes the assembly is only the seventh provincial council “since Vatican II.” This admission inadvertently confirms the schismatic nature of the French hierarchy. Since the Robber Council, the French episcopate has functioned as a collegium severed from the Roman Pontiff, exercising a collegiality unknown to Catholic tradition. Pope Pius VI, in Auctorem Fidei (1794), condemned the heresy that “the Church is not a true and perfect society… but it appertains to the civil power to define what are the rights of the Church” (Denz. 1501). The French “Church” today is a department of the secular state, managing a “catechumenate” designed to produce citizens of the Masonic Republic, not subjects of Christus Rex.
The “Catechumen Boom”: Manufacturing Subjects for the Synodal Sect
The article trumpets 13,000 baptisms, a “28% increase compared to 2025,” and 850,000 words of testimony — “more than the length of the Bible,” as Fr. Maximilien de la Martinière boasts. This statistical fetishism betrays the naturalistic religion condemned by Pius IX in the Syllabus (Error 3: “Human reason… is the sole arbiter of truth and falsehood… and suffices by its natural force to secure the welfare of men and nations”). The “converts” are not converting to the Una, Sancta, Catholica et Apostolica Ecclesia, but to the “Church of the New Advent,” a sociological construct.
The motives cited — “profound spiritual experience, bereavement, trial, testimony, faith-focused encounter,” “friends bringing friends” — are motiva naturalia, not the motivum credibilitatis of divine faith (fides divina). The Council of Trent (Sess. 6, Can. 5) anathematizes those who say faith is “a human opinion.” The article explicitly denies “identity motivation” or “search for roots,” quoting Fr. de la Martinière: “Perhaps they have looked more toward heaven than at their feet… ‘Where do I want to go?’ than ‘Where do I come from?'” This is pure immanentismPascendi Dominici Gregis: “The Modernist… places the foundation of faith in a certain religious sentiment… which he calls the ‘sense of God’.” These “catechumens” are not seeking the Credo of Nicaea, but a therapeutic community to soothe the “anxiety-inducing and depressing climate” of the modern world — a naturalistic “opium of the people” administered by the counter-church.
Furthermore, the baptisms administered in the Novus Ordo rite (post-1969) are of doubtful validity due to the defective form (“I baptize you in the name of the Father, and of the Son, and of the Holy Spirit” often altered by ministers) and the defective intention of ministers ordained in the invalid 1968 Pontificale Romanum. Even if valid in extremis, they incorporate the recipient into a schismatic sect, not the Mystical Body of Christ. As Pius XII teaches in Mystici Corporis: “Only those are to be included as members of the Church who have been baptized and profess the true faith and have not separated themselves from the unity of the Body.” These neophytes profess the “faith” of Vatican II — a contradiction in terms.
Synodal Synodality: The Conciliar Conciliarism Devouring the French Hierarchy
The “provincial assembly” with its instrumentum laboris, 45,000 participants, delegates, voting on a final text sent to bishops — this is the modus operandi of the conciliar sect: synodalitas replacing hierarchia. The Syllabus (Error 23) condemns the proposition that “Roman Pontiffs and Ecumenical Councils have wandered outside the limits of their powers… and have even erred in defining matters of faith and morals.” Yet here, the bishops of Île-de-France act as a constituent assembly, deriving authority from “the flock” (850,000 words of testimony) rather than from the potestas iurisdictionis received from Christ through the Roman Pontiff.
Pope Pius XI, in Quas Primas (provided in context), teaches: “The Church… demands for itself by a right which it cannot renounce, full freedom and independence from the civil power… in fulfilling the mission entrusted to it by God — to teach, to govern, to lead all to eternal happiness.” The French assembly does the opposite: it submits the “teaching” on catechumens to a democratic process of “consultation” and “accompaniment,” effectively surrendering the munus docendi to the sensus fidelium of neophytes who “do not know what baptism is,” as the 16-year-old anecdote admits. This is the democratization of the Church condemned by Pius X in Vehementer Nos (1906): “The Church is essentially an unequal society… destined to lead men to their end.”
The article notes Rome has “requested access to the instrumentum laboris.” The usurper in the Vatican monitors his provincial satraps, ensuring the synodal parade stays on the modernist script. This is not the Romanita of the true Church; it is the centralization of the counter-church.
“Accompaniment” as Apostasy: Welcoming Adulterers and Sodomites into the Synagogue of Satan
The single most sensitive subject to emerge, he said, was the welcoming and long-term accompaniment of people in what he called “borderline situations” — those divorced and remarried, but mostly homosexual people. “The challenge is to find the most appropriate way to accompany them along the way, with love and truth at the same time,” he said. “That’s what the Church has been trying to do for a thousand years.”
This passage is the smoking gun of the article’s apostasy. Fr. de la Martinière explicitly identifies the “accompaniment” of public adulterers (divorced and “remarried”) and active homosexuals as the central pastoral challenge. This is the Amoris Laetitia paradigm: adultery and sodomy rebranded as “borderline situations” requiring “accompaniment” rather than conversion and penance.
The Council of Trent (Sess. 24, Can. 4) anathematizes those who say the Church has the power to dispense from the indissolubility of marriage. St. Paul teaches: “Do not be deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor sodomites… shall possess the kingdom of God” (1 Cor 6:9-10). The “love and truth” dichotomy is a modernist lie; Caritas in veritate (true charity in truth) demands calling sin by its name and calling the sinner to repentance. The “thousand years” reference is a blasphemy against the constant Tradition which excluded such persons from the sacraments until sincere repentance.
The article admits: “We tell them, ‘You have to find your place,’ and at the same time, we do nothing to actually make room for them.” This “making room” for mortal sin is the abomination of desolation in the sanctuary. The “catechumen” who asks “Do I have the right to pray? Do I have the right to enter?” is taught by the sect that the answer is “Yes, come as you are, stay as you are.” This is the wide gate and broad way (Matt 7:13).
“So That the World May Have Life”: The Antichrist’s Anthem vs. Christus Rex
The theme of the antipope’s visit — “So That the World May Have Life” — is a blasphemous parody of Quas Primas. Pius XI instituted the Feast of Christ the King precisely to combat the “plague of our time, so-called laicism… which began with the denial of the empire of Christ the Lord over all nations.” He wrote: “When God and Jesus Christ were removed from laws and states… the foundations of that authority were destroyed.” The antipope’s theme inverts this: it offers “life” to the world (the saeculum) on the world’s terms — anthropocentric, horizontal, therapeutic.
The article quotes Fr. de la Martinière: “The Church in France is also ‘aided by the anxiety-inducing and depressing climate that prevails in the contemporary world.'” This is the causa efficiens of the “boom”: not grace, but fear. The counter-church offers a spiritual Xanax. Pius XI thundered: “If the kingdom of Christ truly embraced all… should we doubt the peace which the King of Peace brought to earth?” The “peace” of the counter-church is the peace of the world, which Christ explicitly refused to give (John 14:27). The visit of the usurper to the “eldest daughter of the Church” — now the eldest daughter of the Revolution — seals the apostasy of a nation once consecrated to the Sacred Heart by Louis XIV, now consecrated to the “Goddess Reason” of the Synodal Assembly.
The “Laboratory” of the Abomination of Desolation
The article concludes with the chilling admission that France is seen as a “laboratory,” a “model slightly ahead of everyone else,” with observers from Belgium, Switzerland, Poland, Czech Republic, and the USA. This is the laboratorium diaboli. The “provincial assembly” is the petri dish for the final form of the counter-church: a synodal, democratic, therapeutic NGO managing the spiritual anesthesia of the masses, blessing their sins as “borderline situations,” and processing them through invalid sacraments into a false communion.
True Catholics, adhering to the Sede Vacante reality, recognize this for what it is: the operatio erroris (2 Thess 2:11) permitted by God to test the elect. There is no “catechumen boom” in the Catholic Church; there is a recruitment drive for the synagogue of Satan (Apoc 2:9). The only remedy is the restoration of the Sacrum Triduum, the Mass of All Time, the Social Kingship of Christ the King (Quas Primas), and the recognition that the See of Peter is vacant, awaiting a true Pope elected by valid cardinals (of which none currently exist in the sect’s ranks) to restore all things in Christ (Instaurare omnia in Christo). Until then, “Let them alone: they are blind leaders of the blind” (Matt 15:14).
Source:
Pope Leo XIV Will Visit France Amid Its First Assembly on the ‘Catechumen Boom’ (ncregister.com)
Date: 23.07.2026