The EWTN News portal reports that the usurper antipope Leo XIV (Robert Prevost), addressing the eponymous “Leo XIV International Study Center” on 18 September 2026, lauded laypeople and religious who allegedly shaped Catholic social teaching and embodied “a Church forging ahead in new directions.” The antipope extolled a “Christian humanism” defined as “a vision open to the Creator” fostering “fraternal relationships,” declared the “civilization of love” as the goal, and urged “formation for public and political life” grounded in “solidarity, justice, and peace.” He invoked his own fabricated documents—*Dilexi Te* and *Magnifica Humanitas*—and championed “walking together” with “those who are different” in a synodal dialectic. This address is a quintessential manifesto of the conciliar apostasy: it substitutes the Social Reign of Christ the King for a Masonic humanitarianism, the Deposit of Faith for an evolving “humanist” consensus, and the Church Militant for a “civil society” NGO.
The Usurper’s Cult of Novelty: Nova Against Vetera
The very name of the institution—”Leo XIV International Study Center”—founded in October 2025 within the Augustinian Order, manifests the cult of the living antipope characteristic of the ecclesia novus ordo. Here is no sensus fidei rooted in Traditio, but a personality cult erected around a manifest heretic who occupies the See of Peter sine titulo. As St. Robert Bellarmine teaches, “a Pope who is a manifest heretic, by that very fact ceases to be Pope and head” (De Romano Pontifice, lib. 2, cap. 30). The “Leo XIV” of this address is not the Vicar of Christ but a layman masquerading as pope, whose “magisterium” is a stream of Modernist novelties condemned in radice by St. Pius X in Lamentabili Sane Exitu (1907) and Pascendi Dominici Gregis (1907). The proposition that the Church must forge ahead in “new directions” is the very definition of the Modernist heresy: “Christ did not proclaim any specific, all-encompassing doctrine suitable for all times and peoples, but rather initiated a certain religious movement, applied or applicable to different times and places” (Lamentabili, prop. 59). The antipope’s “new directions” are the via nova of apostasy, paved with the “evolution of dogmas” anathematized by the Vatican Council (Sess. III, cap. 4: “The meaning of sacred dogmas… must never be departed from under the pretext of a deeper understanding”).
“Christian Humanism”: The Trojan Horse of Naturalism
The antipope’s “Christian humanism—a vision open to the Creator” is a semantic fraud. True Catholic humanism is theocentric, not anthropocentric: it is the restitutio omnium in Christo (Eph 1:10), the subordination of all human activity to the Kingship of Christ as defined by Pius XI in Quas Primas (1925): “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 antipope’s “humanism” inverts this order. It speaks of the “Creator” vaguely, as a generic deity of the philosophers, not the Triune God revealed in Jesus Christ, “King of kings and Lord of lords” (Apoc 19:16). This is the humanismus a Deo alienus condemned by Pius IX in the Syllabus (prop. 3: “Human reason, without any reference whatsoever to God, is the sole arbiter of truth and falsehood, and of good and evil”). By making “fraternal relationships” the fruit of this humanism—rather than the charitas Christi poured forth by the Holy Ghost (Rom 5:5)—the antipope reduces the supernatural virtue of charity to a naturalistic “solidarity,” the Masonic liberté, égalité, fraternité baptized with holy water. The “civilization of love” is not the Civitas Dei built on the Sacrifice of the Mass and the Sacraments, but the Civitas Terrena of the Freemasons, where “love” means indifferentism and “peace” means compromise with error.
The Laity as Architects of Doctrine: The Democratization of the Magisterium
The assertion that Catholic social teaching “would not have been possible without the contribution of the laity, men and women alike, who grappled with the great issues of their time” is a direct repudiation of the Divine Constitution of the Church. The Church is societas inaequalium (Leo XIII, Satis Cognitum), where the Magisterium (Teaching Church) teaches authoritatively and the Ecclesia Discens (Learning Church) assents with obsequium fidei. The laity do not “shape” doctrine; they receive it. As Pius X thundered in Vehementer Nos (1906): “The Church is essentially an unequal society, that is, a society comprising two categories of persons, the Pastors and the flock… The one duty of the multitude is to allow themselves to be led, and, like a docile flock, to follow the Pastors”. The antipope’s language—”constant interaction between the faithful and the Church’s magisterium, between ordinary citizens and experts”—is the collegiality and synodality of Vatican II, the heresy of “the people of God” as the subject of revelation (Lamentabili, prop. 6: “The Church listening cooperates… that the Church teaching should only approve the common opinions of the Church listening”). This is the democratic virus infecting the neo-church: the sensus fidelium becomes the norma fidei, and the Magisterium becomes a mere echo chamber of the zeitgeist.
“Walking Together” with Error: The Synodal Apostasy
The command to walk together “without closing the door to encounter even with those who are different and seem to think, speak, or act differently” is the essence of false ecumenism and religious indifferentism, condemned by Pius XI in Mortalium Animos (1928): “The Apostolic See cannot take part in [non-Catholic assemblies], nor is it lawful for Catholics to support or attend them… The true Church of Christ is one… This unity can neither be broken nor divided”. The antipope’s “dialogue” is not the missio ad gentes (Mk 16:15-16) but a dialogue of salvation that presupposes salvation outside the Church—the heresy condemned by Pius IX (Syllabus, prop. 16: “Man may, in the observance of any religion whatever, find the way of eternal salvation”). The “Theological Faculty of Central Italy” and the “Pontifical Patristic Institute Augustinianum” cited as partners are institutions of the neo-church, hotbeds of Modernist exegesis (Lamentabili, props. 12-18) and evolutionary theology. “Walking together” with them is communicatio in sacris with heretics, forbidden by divine and canon law (CIC 1917, can. 1258).
Political Formation as Substitute for Sanctification
The antipope’s call for “formation for public and political life conceived as a service to the common good” reveals the total secularization of the Church’s mission. The Church’s mission is salus animarum (can. 1752), achieved through the Sacraments, the Mass, the preaching of the Gospel, and the conversion of nations to the Catholic Faith. The “common good” of which the antipope speaks is the bonum commune temporale of liberal democracy, not the Bonum Commune Ecclesiae which is Christus Regnans. Pius XI in Quas Primas declared: “Let rulers of states therefore not refuse public veneration and obedience to the reigning Christ… For what we wrote at the beginning of Our Pontificate about the diminishing authority of law and respect for power… when authority was derived not from God but from men, the foundations of that authority were destroyed”. The antipope’s “political formation” forms citizens of the Masonic city, not soldiers of Christ. It is the Actio Catholica of the neo-church: Catholic Action without Catholic Doctrine, social justice without the Justice of God. The “solidarity, justice, and peace” triad is the Masonic counterfeit of the Theological Virtues—Faith, Hope, Charity—stripped of their supernatural Object.
Augustinian Thought Hijacked: Love Without Truth
The invocation of St. Augustine—”Love binds in order to liberate, unites in order to generate, and commits in order to build”—is a blasphemous abstraction. St. Augustine’s caritas is amor Dei in cordibus nostris diffusus per Spiritum Sanctum (Rom 5:5), rooted in veritas (Jn 14:6) and ordered to beatitudo. The antipope’s “love” is a vague humanitarian sentiment severed from dogma, morality, and the Cross. His encyclical Magnifica Humanitas (a title dripping with Pelagian self-exaltation) claims: “We do not consider the present as a predetermined fate, but an opportunity for personal and collective conversion.” Conversion to what? Not to the Catholic Faith (Acts 2:38), not to the Traditional Latin Mass, not to the Kingship of Christ, but to the “newness” of the abomination of desolation standing in the holy place (Mt 24:15). The “God’s newness” that “works silently, freeing the old world from its dead ends” is the spirit of the Council—the spiritus mundi (1 Jn 4:5) masquerading as the Spiritus Domini. The “old world” to be freed is the Christendom of the Tridentine Mass, the Syllabus, the Oath Against Modernism; the “paths along which we may journey together” are the broad way that leads to destruction (Mt 7:13).
The Symptomatic Significance: The Neo-Church as NGO
This address exposes the ontological reality of the conciliar sect: it is a paramasonic structure occupying the Vatican, functioning as a global NGO for “civil society,” “human rights,” “dialogue,” and “sustainable development.” It has no supernatural mission, because it has no supernatural Faith. It has no valid Sacraments (the Novus Ordo Missae is a cena luterana, invalid by defect of form and intention; the new rites of orders are invalid by defect of form), no valid priesthood, no valid episcopacy (the new rite of episcopal consecration of 1968 is invalid). The “religious” praised by the antipope as embodying “a Church forging ahead in new directions” are apostates in habits, members of institutes that have replaced the vows of religion with “social justice” activism. The “laypeople” shaping “social teaching” are Modernist theologians like the condemned Teilhard de Chardin or Karl Rahner, whose “contributions” are the poison in the chalice.
The Verdict: Anathema Sit
The address of the antipope Leo XIV is a formal profession of Modernism, the “synthesis of all heresies” (St. Pius X, Pascendi). It denies the Social Kingship of Christ (Quas Primas), the Divine Constitution of the Church (Syllabus, props. 19-21), the Immutability of Doctrine (Vatican I, Dei Filius), the Necessity of the Church for Salvation (Extra Ecclesiam Nulla Salus, Fourth Lateran Council 1215), and the Primacy of the Supernatural over the natural. It is the Magna Charta of the Church of the New Advent, the abomination of desolation foretold by Daniel (9:27) and Christ (Mt 24:15). No Catholic may attend, support, or recognize this counterfeit church or its usurping hierarchy. As St. Cyprian teaches: “He cannot have God for his Father who has not the Church for his Mother” (De Unitate Ecclesiae, 6). The true Church of Christ subsists in the remnant (Rom 11:5) holding fast to the Tradition of the Fathers, the Tridentine Mass, the Syllabus, the Oath Against Modernism, and the Sedevacantist profession of the vacancy of the See since 1958. Quis ut Deus? Who is like unto God? Not the antipope Leo XIV, nor his “Study Center,” nor his “civilization of love.” Christus Vincit, Christus Regnat, Christus Imperat.
Source:
Pope Leo XIV praises Catholics who led Church in ‘new directions’ (ewtnnews.com)
Date: 18.09.2026