The EWTN News Vatican Bureau reports on the Angelus address delivered by the usurper “Pope” Leo XIV (Robert Prevost) on August 23, 2026, in which the claimant to the See of Peter confined his public ministry to expressing “closeness” to victims of an Ebola outbreak in the Democratic Republic of Congo and a mining landslide in the Central African Republic, while offering a subjectivist reflection on the Gospel question “Who is Jesus for me?” The cited article relates a performance of purely naturalistic humanitarianism and modernist spiritual vagueness, utterly devoid of the supernatural mission of the Papacy. This address manifests the definitive bankruptcy of the conciliar sect’s “pope,” who functions not as the Vicar of Christ the King but as a chaplain to the secular world order.
The Usurper’s Humanitarianism: A Denial of the Social Kingship of Christ
The address of the antipope Leo XIV stands in direct, formal contradiction to the teaching of Pope Pius XI in the encyclical Quas Primas (1925), which instituted the Feast of Christ the King precisely to combat the “plague” of laicism and secularism—the very spirit animating this Angelus. Pius XI declared with supreme apostolic authority: “When God and Jesus Christ… were removed from laws and states and when authority was derived not from God but from men, the foundations of that authority were destroyed… the entire human society had to be shaken, because it lacked a stable and strong foundation.” (Quas Primas, citing Ubi Arcano).
The usurper’s words—”I encourage on the part of the international community a response… so that many human lives may be saved” and “sustain efforts to ensure safety and respect for the law at mining sites”—reduce the papal office to a mouthpiece for the “international community” (i.e., the Masonic United Nations order) and secular labor regulations. There is zero mention of the rights of Christ the King over the Congo or the Central African Republic, zero call for the conversion of these nations to the one true Church, zero reference to the necessity of the Sacraments for the dying, and zero condemnation of the false religions (Islam, animism, Protestant sects) which dominate those territories and lead souls to hell.
Pius XI taught that “His reign encompasses not only 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” (Quas Primas, n. 28, citing Leo XIII Annum Sacrum). The antipope’s silence on this universal Kingship is not an oversight; it is the modus operandi of the conciliar sect: the practical denial of Quas Primas in favor of a “secularized” Gospel that serves the City of Man.
Naturalistic Language: The Vocabulary of the Secular City
The linguistic level of the address reveals the theological void. The vocabulary is exclusively that of the secular NGO: “closeness,” “international community,” “prevention,” “human lives,” “safety,” “respect for the law,” “mourning,” “sustain efforts.” This is the language condemned by the Syllabus of Errors of Pope Pius IX.
Error 39 condemns the proposition: “The State, as being the origin and source of all rights, is endowed with a certain right not circumscribed by any limits.” The antipope appeals to the “international community” and “the law” (civil law) as the normative framework for solving the mining disaster, implicitly accepting the secularist premise that the State is the primary guarantor of the common good.
Error 55 condemns: “The Church ought to be separated from the State, and the State from the Church.” By restricting his intervention to a humanitarian appeal devoid of any ecclesiastical authority or reference to divine law, the antipope practically ratifies this separation. He does not speak as a Father judging the moral causes of these chastisements (sin, impenitence, false worship), but as a functionary managing “crisis communication.”
Error 77 condemns: “In the present day it is no longer expedient that the Catholic religion should be held as the only religion of the State, to the exclusion of all other forms of worship.” The address assumes a religiously neutral public square. The victims are mourned as “human lives,” not as souls for whom Christ died and who face the Particular Judgment. This is practical atheism elevated to the level of “papal” magisterium.
Subjectivist Christology: Modernist “Personal Relationship” vs. Objective Faith
The Gospel reflection provided by the usurper is a textbook example of the Modernist heresy condemned by St. Pius X in Lamentabili Sane Exitu (1907) and Pascendi Dominici Gregis (1907). The antipope frames the decisive question of Christ’s identity—”Who is Jesus for me?”—as a subjective, existential inquiry: “The question that is put to us each day — who is Jesus for me, and what does his presence mean in my life? — emerges especially in prayer and when we meditate on the Gospel.”
This phrasing shifts the object of faith from the objective reality of the God-Man, the Second Person of the Blessed Trinity, to the subjective experience of the believer. Proposition 25 of Lamentabili condemns: “Faith, as assent of the mind, is ultimately based on a sum of probabilities.” Proposition 26 condemns: “The dogmas of faith should be understood according to their practical function, i.e., as binding in action, rather than as principles of belief.”
The antipope’s exhortation to “remain open to an authentic relationship with Christ” and to “allow ourselves to be shaped by friendship with him through an ever new encounter” replaces the fides quae creditur (the Faith which is believed—objective, immutable, doctrinal) with a fides qua creditur reduced to sentimental “friendship” and “unfamiliar paths.” This is the hermeneutic of experience championed by the conciliar revolution, which makes the dogma of Christ’s Divinity contingent on “my life” and “my choices.” St. Pius X identified this as the synthesis of all heresies: Modernism.
Furthermore, the reference to Peter’s confession is stripped of its ecclesiological weight. Peter confessed: “Thou art the Christ, the Son of the living God” (Matt 16:16)—an objective, revealed truth upon which the Church is built (super hanc petram). The antipope transforms this rock of dogma into a springboard for individual “discernment,” effectively denying the infallibility of the Magisterium and the necessity of submitting the intellect to revealed truth (obsequium fidei).
The Silence on Salvation: Practical Denial of Extra Ecclesiam Nulla Salus
The gravest accusation lies in what is omitted. Over 2,500 souls perished in the Ebola outbreak; over 100 miners buried alive. The antipope prays: “May the Lord receive those who have lost their lives.” This vague commendation to a generic “Lord” presumes the salvation of those dying outside the visible boundaries of the Catholic Church, without the Sacraments, without Baptism of desire (which requires explicit or implicit desire for the Church), and often in the midst of pagan or heretical rites.
This silence is the practical application of the heresy of “universal salvation” and the “anonymous Christian” (Karl Rahner), condemned implicitly by the dogma Extra Ecclesiam Nulla Salus (Fourth Lateran Council, Council of Florence, Pope Boniface VIII Unam Sanctam). The true Pope would have seized this moment to proclaim the necessity of the Church for salvation, to urge missionaries to risk all for the conversion of the dying, to warn the living that “there is no other name under heaven given to men by which we must be saved” (Acts 4:12, cited in Quas Primas, n. 29).
Instead, the antipope offers “closeness.” This is the idolatry of man substituting for the glory of God. It is the “cult of man” denounced by Pope Pius XI as the ultimate fruit of laicism: “The state is happy not by one means, and man by another; for the state is nothing else than a harmonious association of men” (Quas Primas, n. 30, citing St. Augustine). By ignoring the supernatural destiny of the victims, the antipope confirms he is a minister of the “City of Man,” not the City of God.
Symptomatic Conclusion: The Conciliar Sect’s Definitive Apostasy
This Angelus address is not an anomaly; it is the essence of the post-conciliar “papacy.” As demonstrated in the Defense of Sedevacantism, a manifest heretic loses the papacy ipso facto (St. Robert Bellarmine, De Romano Pontifice; Canon 188.4, 1917 Code; Pope Paul IV, Cum ex Apostolatus Officio). The line of usurpers beginning with John XXIII has consistently taught errors condemned by the Syllabus and Lamentabili (religious liberty, ecumenism, collegiality, evolution of dogma).
Robert Prevost (“Leo XIV”) is a manifest heretic by his public adherence to the Second Vatican Council and its anti-syllabus. His “ministry” consists in administering the abomination of desolation (Matt 24:15) erected in the holy place: a counterfeit church that speaks the language of the world, serves the interests of the world, and saves no souls.
The faithful remnant must recognize that no grace of state attaches to this usurper. His “prayers” have no more efficacy before God than those of any public sinner outside the Church. The true Church of Christ endures in the catacombs—in the chapels where the Most Holy Sacrifice of the Traditional Latin Mass is offered by validly ordained priests (pre-1968 rite), where the Social Kingship of Christ is proclaimed, where the Syllabus is believed, and where souls are actually saved by the objective power of the Sacraments, not by the subjective “closeness” of a Masonic operative in white cassock.
“He who is not with Me is against Me; and he who gathers not with Me scatters.” (Matt 12:30). The antipope scatters.
Source:
Pope Leo XIV remembers victims of Ebola and mining disaster in Central Africa (ewtnnews.com)
Date: 23.08.2026