The EWTN News portal reports that the usurper “Pope” Leo XIV (Robert Prevost) delivered a general audience address on September 16, 2026, extolling the Vatican II pastoral constitution Gaudium et Spes as an urgent blueprint for modern humanity. The antipope presented religious diversity as a “resource for enrichment,” condemned “confrontational attitudes,” and advocated a naturalistic “common good” stripped of the supernatural order. This address constitutes a manifest profession of the conciliar sect’s apostasy: it substitutes the Social Reign of Christ the King with a Masonic fraternity of religions, replaces the doctrine of Extra Ecclesiam Nulla Salus with indifferentist dialogue, and reduces the Church’s divine mission to a humanitarian NGO managing algorithms and social harmony.
The Antipope as Prophet of the “New Advent” Religion
The figure occupying the Vatican since 1958 is not the Vicar of Christ but the head of a paramasonic structure erecting the abomination of desolation in the holy place (Matt. 24:15). Robert Prevost, styling himself “Leo XIV,” continues the satanic lineage of John XXIII, Paul VI, John Paul II, Benedict XVI, and Francis—each a manifest heretic who, by the very fact of their public adhesion to the errors of Vatican II, lost all jurisdiction ipso facto according to the immutable teaching of St. Robert Bellarmine: “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” (De Romano Pontifice, Lib. 2, Cap. 30). The “general audience” described by EWTN is not a papal catechesis but a propaganda session for the Church of the New Advent, a counterfeit institution designed to acclimate souls to the religion of the Antichrist.
Gaudium et Spes: The Magna Carta of Modernist Apostasy
The antipope’s explicit reliance on Gaudium et Spes—the pastoral constitution on the Church in the modern world—exposes the theological bankruptcy of his entire enterprise. This document, approved by the robber council of Vatican II on December 7, 1965, is the locus classicus of the conciliar revolution. It inverts the divine order by subjecting the Church to the world, replacing the regnum Christi with the civitas hominis. Pius XI, in Quas Primas (1925), thundered: “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”. Gaudium et Spes codifies precisely this removal. It teaches a “common good” defined in purely temporal terms—“the sum of those conditions of social life which allow social groups and their individual members relatively thorough and ready access to their own fulfillment”—utterly silent on the summum bonum, the Beatific Vision, and the necessity of the Catholic Church for salvation.
The antipope’s citation of this definition is not an oversight; it is a deliberate suppression of the finis ultimus of man. The Syllabus of Pius IX (1864) condemns the proposition: “The civil government, even when in the hands of an infidel sovereign, has a right to an indirect negative power over religious affairs” (Error 41). Gaudium et Spes enshrines this error by granting the secular order autonomy from the Church, making the State the arbiter of the “common good” while the Church is reduced to a “leaven” in the dough of humanity. This is the laicism Pius XI identified as “the plague that poisons human society” (Quas Primas). The antipope calls this plague “especially urgent today.”
Religious Indifferentism Masquerading as “Respect and Love”
The most diabolical passage in the address is the antipope’s endorsement of “respect and love for adversaries or for those who think and act in ways different from our own” as a consequence of the “fundamental equality of all human beings.” This is the heresy of religious liberty condemned by Gregory XVI in Mirari Vos (1832) as “that most pestilential error… that liberty of conscience and worship is each man’s personal right”. It is the error of indifferentism anathematized by Pius IX in the Syllabus: “Every man is free to embrace and profess that religion which, guided by the light of reason, he shall consider true” (Error 15); “Man may, in the observance of any religion whatever, find the way of eternal salvation” (Error 16).
The antipope’s rhetoric of “diversity” as a “resource for enrichment” is the language of the Masonic lodges, not the language of the Cross. St. Pius X, in Pascendi Dominici Gregis (1907), exposed the Modernist strategy: “They lay the axe to the root… by pretending that all religions are true… thus they destroy the very notion of the one true religion”. The “respect” demanded by the antipope is not the charity that seeks the conversion of the erring soul—“Charity rejoices not in iniquity, but rejoices with the truth” (1 Cor. 13:6)—but a satanic tolerance that confirms the heretic in his heresy, the pagan in his idolatry, the Jew in his rejection of the Messiah, the Muslim in his denial of the Trinity. This is not caritas; it is cruelty disguised as kindness, for it withholds the only medicine that heals: the truth of the Catholic Faith.
The “Common Good” Without Christ is the Common Ruin
The antipope’s invocation of the “common good” and “social justice” devoid of the Kingship of Christ is a philosophical impossibility and a theological fraud. Leo XIII, in Immortale Dei (1885), defined the true common good: “The Church… is the sole and exclusive mistress of the spiritual order… The State must leave the Church free… to exercise her divine mission”. Pius XI, in Quas Primas, declared: “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”. There is no “common good” apart from the Social Reign of Christ the King. To speak of “social justice” while denying Christ’s rights over nations is to build the Tower of Babel anew.
The antipope’s warning about “delegating to algorithms decisions that are the sole preserve of the human conscience” reveals the naturalistic anthropology of the conciliar sect. Conscience is not an autonomous faculty; it is “the voice of God in the soul” (Newman), bound by the objective moral law and the teaching of the Magisterium. The Lamentabili Sane Exitu (1907) condemned the proposition: “Faith, as assent of the mind, is ultimately based on a sum of probabilities” (Error 25). The antipope’s “conscience” is the Modernist conscience—autonomous, evolving, unmoored from dogma. His fear of algorithms is not a defense of the soul but a defense of the Modernist subject against technological determinism. He does not warn that the soul loses grace by mortal sin; he warns that the “human person” loses “agency” to AI. This is secular humanism in mitre.
Silence on the Supernatural: The Gravest Accusation
The address is a masterclass in silentio maligno. Not a word on the Holy Sacrifice of the Mass, the Sacraments, the state of grace, the Four Last Things, the necessity of baptism (“Unless a man be born again of water and the Holy Ghost, he cannot enter into the kingdom of God”, John 3:5), the duty of public worship of the True God, the conversion of nations, the condemnation of false religions, the reality of hell, or the Final Judgment. The “Christian community” the antipope envisions offers “real substance and personal depth” to social relationships—a purely sociological function. This is the hermeneutic of rupture made manifest: the Church is no longer the Mater et Magistra of souls but a “community” providing “human closeness” and “integral vision of the person” (a phrase lifted from secular psychology).
The greeting to “prison chaplains” thanking them for “spiritual care of prisoners who write to the pope each day” is a grotesque theater. In the true Church, the priest in the confessional administers the Blood of Christ for the remission of sins; in the conciliar sect, the “chaplain” offers “accompaniment” and “hope” devoid of sacramental efficacy. The antipope’s “deep appreciation” for this apostolate confirms the praxis of the new religion: therapeutic deism replacing the Economy of Salvation.
The Symptomatic Logic of the Conciliar Revolution
This address is not an anomaly; it is the modus operandi of the neo-church since 1958. The progression is clear:
- Stage 1 (1962-1965): The Council defines the “world” as the locus of revelation (Gaudium et Spes).
- Stage 2 (1965-2013): The “popes” implement religious liberty, ecumenism, collegiality, liturgical demolition.
- Stage 3 (2013-present): The “Francis/Leo XIV” phase: explicit syncretism (Abu Dhabi, Fratelli Tutti), Pachamama worship, blessing of sodomitical unions, now algorithmic anthropology.
The antipope’s call to “overcome the individualistic mindset” and adopt “an attitude of responsibility and participation” in “building a more humane world” is the final Masonic slogan: Liberté, Égalité, Fraternité baptized with holy water stolen from the font. The “future of humanity” depends not on “collaboration with God and brothers” in a vague theistic project, but on the unconditional submission of every knee—“in caelis, in terra, et sub terra” (Phil. 2:10)—to Christ the King, ruling through His One, Holy, Catholic, and Apostolic Church, which subsists only in those bishops and priests who preserve the integral Faith, the Traditional Latin Mass, and the unbroken succession of jurisdiction from the last true Pope, Pius XII.
Conclusion: The Abomination Standing Where It Ought Not
The EWTN report, far from being “Catholic news,” is the bulletin of the occupation forces. It documents the daily advance of the synagogue of Satan (Apoc. 2:9) in the Vatican. The faithful Catholic, reading this address, must recognize the signa temporum foretold by Our Lord: “When you shall see the abomination of desolation, which was spoken of by Daniel the prophet, standing in the holy place: he that readeth, let him understand” (Matt. 24:15). The antipope Leo XIV, preaching Gaudium et Spes to the nations, is that abomination. There is no “reform” of this sect, no “hermeneutic of continuity” that can reconcile Gaudium et Spes with Quas Primas, Mirari Vos, Quanta Cura, Pascendi, or the Council of Trent. The only Catholic response is non possumus: total rejection of the usurper, total adherence to the Tradition, total consecration to the Sacred Heart of Jesus and the Immaculate Heart of Mary—not the counterfeit “Fatima” of the Masonic operation, but the true devotion approved by Pius XII and the immemorial Magisterium. “He that is not with me, is against me: and he that gathereth not with me, scattereth” (Matt. 12:30). The antipope scatters; the true Church, though reduced to a remnant, gathers under the Standard of the King.
Source:
Pope calls for respect and love toward those who think differently (ewtnnews.com)
Date: 16.09.2026