The EWTN portal reports that the usurper Robert Prevost, styling himself “Pope Leo XIV,” appeared at the Sanctuary of Lourdes on 27 September 2026, delivering a homily at a Novus Ordo assembly attended by approximately 150,000 people. The antipope declared that the Church must “heal her deep wounds, infidelities and painful errors,” citing the CIASE report on clerical abuse in France and meeting with victims. He referenced the Virgin’s message to St. Bernadette on conversion, called for the Rosary in October for “peace,” and praised the French “bishops” for opposing euthanasia. The Rupnik mosaics at the Basilica were covered for the occasion. This theatrical display of institutional penance by the head of the conciliar sect constitutes a diabolical inversion of Catholic ecclesiology: the spotless Bride of Christ is falsely accused of “infidelities” to legitimize the very revolution that has devastated the vineyard.
The Blasphemy of a “Sinful Church”: Ecclesiological Apostasy at Lourdes
The most grievous error—and the theological key to the entire performance—is the antipope’s assertion that the Church herself possesses “deep wounds, infidelities and painful errors” requiring healing. This is a direct contradiction of the dogmatic constitution of the Church. Una, Sancta, Catholica, et Apostolica: the Church is holy by her very nature, sine macula aut ruga (without spot or wrinkle, Eph 5:27), because she is the Mystical Body of Christ and the Bride of the Lamb. As Pius XII teaches in Mystici Corporis Christi: “If we would define and describe the true Church of Jesus Christ… we shall find nothing more noble, more excellent, or more divine than the expression ‘the Mystical Body of Christ.'” To attribute “infidelities” to the Church is to attribute them to Christ the Head. It is the ancient heresy of the Donatists inverted: instead of denying the Church’s holiness because of the sins of ministers, the modernists impute the sins of ministers to the Church’s very constitution, thereby denying her indefectibility (indefectibilitas).
The antipope’s rhetoric—”Recognizing our own faults is essential to our spiritual growth”—applies to individual souls, not to the Church as such. The Church is the instrument of sanctification; she does not “grow” by acknowledging faults she cannot have. This language is the fruit of the conciliar deformation Lumen Gentium 8, which speaks of the Church “subsisting in” the Catholic Church and ever in need of “purification” and “renewal.” It is the heresy of ecclesiological evolutionism, condemned in advance by Pius IX in the Syllabus (Error 23: “Roman pontiffs and ecumenical councils have wandered outside the limits of their powers… and have even erred in defining matters of faith and morals”) and by St. Pius X in Lamentabili Sane (Prop. 53: “The organic structure of the Church is subject to change… is subject to continuous evolution”). The “Church” that confesses “infidelities” is not the Catholic Church but the conciliar sect, a human construct erected in opposition to the divine institution.
The Sexual Abuse Crisis: Fruit of the Conciliar Revolution, Not the Church’s “Infidelity”
The antipope weaponizes the CIASE report (216,000 alleged victims, 1950–2020) as Exhibit A of the Church’s “wounds.” This is a calculated distortion. The catastrophic collapse of priestly morality is not a “wound” inflicted on the Church by her own nature; it is the inevitable harvest of the Modernist revolution that began its institutional triumph in 1958. The destruction of the traditional seminary system, the abolition of the Catechism of Trent and sound moral theology, the introduction of the Novus Ordo “Mass” which obscures the propitiatory Sacrifice and the priest’s alter Christus identity, the promotion of religious liberty and false ecumenism which relativize the absolute demands of the Sixth Commandment—these are the causes. The “priests, deacons, monks, or nuns” cited in the report were overwhelmingly formed in the post-conciliar chaos, deprived of the sacerdotium in its integrity (invalid ordination rites post-1968, doubtful matter/form in many cases), and steeped in a theology that denies the objective gravity of sin.
The antipope’s meeting with victims is a public relations ritual, not an act of supernatural justice. True justice would require the restoration of the Canon 188.4 (1917 Code) reality: public defection from the faith by the modernist hierarchy results in automatic loss of office (ipso facto). As the Defense of Sedevacantism file demonstrates, Bellarmine teaches that a manifest heretic “ceases to be Pope and head… by that very fact.” The “bishops” and “priests” of the conciliar sect, formed in heresy and celebrating invalid rites, possess no jurisdiction to bind or loose. Their crimes are the crimes of impostors occupying ecclesiastical offices, not of the Church’s ministers. The antipope’s “penance” is a diversion from the only remedy: the denunciation of the usurpers and the return to the integral Faith and valid Sacraments.
The Lourdes Setting: Exploitation of a True Apparition for a False Agenda
The choice of Lourdes is deliberate. The apparitions to St. Bernadette (1858) were approved by the legitimate Magisterium (pre-1958). The message—”Penance, penance, penance,” “I do not promise to make you happy in this world but in the next”—is authentically Catholic. The antipope quotes it: “Did not the Virgin Mary say to St. Bernadette, ‘I do not promise to make you happy in this world but in the next’?” But he strips it of its doctrinal context. Bernadette’s message calls for conversion to the Catholic Faith, not to a vague “spiritual growth” within a sect that denies the Social Kingship of Christ (cf. Pius XI, Quas Primas: “When God and Jesus Christ… were removed from laws and states… the foundations of that authority were destroyed”). The antipope invokes the Rosary for “peace among peoples in conflict”—a naturalistic, Masonic “peace” (cf. Quas Primas: “the peace of Christ in the Kingdom of Christ”), not the peace that comes from the reign of Christ over nations. The covering of the Rupnik mosaics is a perfect symbol: the conciliar sect covers its own ugliness with a veil of piety while the rot remains structural. Rupnik himself—protected for decades by the modernist hierarchy, “excommunicated” then “reinstated” by Bergoglio—is a product of the same system that produced the abuse crisis. Covering his work does not remove the cause: the loss of the Faith.
The “Mass” at the Prairie: A Protestantized Assembly, Not the Unbloody Sacrifice
The article describes a “Mass” celebrated “on a prairie across the river Gave de Pau from the grotto.” This is the Novus Ordo Missae, the “New Mass” of Paul VI (1969), which the Critical Study of the New Order of Mass (Cardinals Ottaviani and Bacci, 1969) demonstrated contains “departures from the Catholic theology of the Mass” that are “numerous and grave.” It reduces the Unbloody Sacrifice of Calvary to a “memorial” and a “community meal,” the priest to a “presider,” the altar to a “table.” The 150,000 attendees participated in a liturgical simulation, not the Actio Christi. The antipope’s homily, delivered at this assembly, derives its authority from a false liturgy. As St. Pius X condemned in Lamentabili (Prop. 49): “As the Christian supper gradually took on the character of a liturgical act, its usual leaders acquired a priestly character”—the Modernist error of the “community” creating the priesthood. The “electric atmosphere” described by the nurse Claire Banks is religious sentimentalism, not the tremor et timor of the Holy Sacrifice. The “pilgrims in wheelchairs” are objects of a humanitarian spectacle, not souls assisted at the foot of the Cross.
The French “Bishops” and Euthanasia: Hypocrisy of a Usurped Hierarchy
The antipope “met with France’s bishops… praised their courage in opposing the recent legalization of euthanasia.” These “bishops” are, in the vast majority, men consecrated in the invalid Paul VI rite of episcopal consecration (1968), devoid of sacramental grace and jurisdiction. They are functionaries of the conciliar sect. Their opposition to euthanasia is natural law argumentation severed from the Kingship of Christ. As Pius XI teaches in Quas Primas: “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 God and Jesus Christ… were removed from laws and states… the foundations of that authority were destroyed.'” The French “bishops” do not demand the reign of Christ in French law; they demand “human dignity” on secular grounds. This is the error condemned in the Syllabus (Error 55: “The Church ought to be separated from the State, and the State from the Church”; Error 77: “In the present day it is no longer expedient that the Catholic religion should be held as the only religion of the State”). Their “courage” is the courage of clerical liberalism, fighting for a “Christian anthropology” without the Christ who is King.
The “Rosary for Peace”: Fatima’s Shadow and the Masonic Counterfeit
The antipope invites the faithful to pray the Rosary in October “with the particular intention that wars may cease and that peace may be established.” This echoes the Fatima narrative—the “conversion of Russia,” the “triumph of the Immaculate Heart”—which the False Fatima Apparitions file exposes as a Masonic psychological operation: “Symbolism of dates: 1717 (founding of Freemasonry), 1917 (apparitions), 2017 (canonization) – ritualistic 200-year cycles.” The “Miracle of the Sun” is dismissed as “mass optical manipulation… mass panic and autosuggestion.” The antipope’s call for the Rosary is not a call to the weapon of the Dominicans against heresy (St. Pius V, Consueverunt Romani Pontifices), but a pacifist ritual serving the globalist agenda. True peace is pax Christi in regno Christi (Peace of Christ in the Kingdom of Christ), impossible without the Social Kingship of Christ and the conversion of nations to the one, true, Catholic Church—not the conciliar sect.
Linguistic Deception: The Vocabulary of the “Church of the New Advent”
The article’s language reveals the novus ordo mentality: “wounds,” “infidelities,” “painful errors,” “healing,” “journey,” “accompaniment,” “inclusion” (implied). These are therapeutic, psychologized categories replacing sin, heresy, schism, apostasy, judgment, hell. The antipope says: “The obstacle to grace and eternal life — the only obstacle to this love — is sin.” True. But he does not define sin as offensa Dei (offense against God), transgression of the Law, requiring confession to a valid priest, firm purpose of amendment, and satisfaction. He frames it as a barrier to “happiness” and “wellbeing.” The pilgrim Libby Frank’s testimony—”I worked for three papal visits… now I’ve come to one papal visit to enjoy it”—encapsulates the religious consumerism of the conciliar faithful. They “enjoy” the spectacle of the antipope; they do not tremble before the Majestas Dei.
The Structural Reality: The Abomination of Desolation in the Holy Place
The entire event—the antipope, the invalid “Mass,” the conciliar “bishops,” the covered Rupnik mosaics, the CIASE report cited as the Church’s “infidelity,” the Rosary for Masonic “peace”—is a manifestation of the Abomination of Desolation standing in the Holy Place (Matt 24:15). The true Church, the Ecclesia Militans, endures in the remnant who hold the integral Faith of Trent, the valid Sacraments of the traditional rites, and the sedevacantist profession that the See of Peter has been vacant since 1958 (or 1963). The structures occupying the Vatican are a paramasonic counterfeit, “the synagogue of Satan” (Apoc 2:9; 3:9), as Pius IX described the Masonic sects in the allocution quoted in the Syllabus file: “It is from them that the synagogue of Satan… takes its strength… they boldly turn the help of powers and authorities which they have secured to trying to submit the Church of God to the most cruel servitude.”
The antipope’s “penance” is the penance of the Pharisee (Luke 18:11): “God, I thank thee that I am not as other men are.” He confesses the sins of the “Church” to absolve the revolution. The only true penance is the rejection of the conciliar sect, the return to the Mass of All Time, the profession of the Quo Primum Faith, and the recognition that Non est papa—Robert Prevost is not the Vicar of Christ. Sede vacante, Christus vincit.
Source:
Pope Leo in Lourdes: The Church must heal her ‘wounds, infidelities, and painful errors’ (ewtnnews.com)
Date: 27.09.2026