The EWTN News portal reports that on September 27, 2026, the antipope Leo XIV (Robert Prevost) staged a carefully orchestrated meeting with seven French victims of clerical sexual abuse at the Sanctuary of Our Lady of Lourdes. The encounter, lasting nearly two hours, featured the standard modernist choreography: individual listening sessions, a group address expressing “solidarity” and “commitment to prevention,” and a prayer devoid of any reference to the propitiatory Sacrifice or the necessity of penance. The visit included a stop at a memorial blaming a “culture of a system” rather than personal sin, a homily alluding to “purifying gaze” without naming the Divine Judge, and the covering of mosaics by the credibly accused Jesuit Marko Rupnik. This theatrical performance, hailed by the conciliar media as a gesture of “reconciliation,” exposes the utter spiritual bankruptcy of the neo-church: it replaces the remedium peccati with the therapeutics of the world, the rights of God with the “rights of victims,” and the Kingship of Christ with the democracy of sentiment.
The Theatricality of the Antichurch: A Spectacle of “Solidarity” Devoid of Supernatural Grace
The cited article relates that Mr. Prevost, styled “Pope Leo XIV” by the structures occupying the Vatican, met with four men and three women at the bishop’s residence in Lourdes. One victim, Jérôme Guillement, is quoted stating: “There was something sincere about [Pope Leo]. With him, every word was carefully chosen; every word had meaning.” This emphasis on the human sincerity of the antipope, the careful calibration of his words, and the emotional resonance felt by the participants (“a lot of emotions”) is the hallmark of the homo psychologicus that has replaced the homo Dei in the conciliar sect. The Holy See Press Office statement—that he “expressed his solidarity with them and, through them, with all those who have suffered… reaffirming his commitment to ensuring that the harm they experienced is not repeated”—reveals the exclusively horizontal, sociological horizon of the neo-church. There is no mention of the Miserere, no call to conversion, no invocation of the Co-Redemptrix at her own shrine to crush the serpent’s head. The Quas Primas encyclical of Pope Pius XI 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… the entire human society had to be shaken, because it lacked a stable and strong foundation.” This meeting is a monument to that shaken foundation: authority derived from “listening” and “solidarity,” not from the potestas ordinis and potestas jurisdictionis of the true Vicar of Christ.
Linguistic Deconstruction: The Vocabulary of the World Replaces the Language of the Cross
The linguistic level of the article is a textbook example of the novus ordo newspeak condemned by St. Pius X in Lamentabili sane exitu and Pascendi Dominici Gregis. The victims speak of “prevention as part of a cultural shift at all levels,” “systemic dimension,” “rekindle hope,” “serious commitment.” The antipope praises the French bishops for “courageous measures to listen, search for truth, justice, forgiveness, and making amends, as well as a firm commitment to a culture of prevention and protection.” The memorial inscription reads: “[The victim] will come to understand that it was the entire culture of a system that sought to protect itself rather than protect him… Why can’t justice be done for him? It is so vital to him that he may finally find peace and that the tears of his childhood may cease to flow.”
In order to heal the deep wounds, infidelities and painful errors that have occurred within [the Church], we must humbly place ourselves under the Lord’s purifying gaze. Recognizing our own faults is essential to our spiritual growth.
This is the language of therapeutic deism, not Catholic theology. “Cultural shift,” “systemic dimension,” “prevention culture,” “spiritual growth”—these are the categories of sociology and psychology, not of gratia sanans and gratia elevans. The word “sin” (peccatum) is conspicuously absent. “Abuse,” “harm,” “wounds,” “trauma” have replaced sacrilegium, impuritas, scandalum, reatus poenae. The Syllabus of Pius IX condemns the proposition: “Moral laws do not stand in need of the divine sanction, and it is not at all necessary that human laws should be made conformable to the laws of nature and receive their power of binding from God.” (Error 56). The neo-church’s entire approach to the abuse crisis is predicated on this error: it adopts the civil law’s definitions, the state’s procedural norms, the world’s psychological categories, and calls it “justice” and “healing.” The “justice” sought by the victim on the memorial is not the iustitia Dei which demands reparation to the offended Majesty, but a purely immanent “peace” and the cessation of tears. This is the laicism Pius XI identified as the “plague that poisons human society” in Quas Primas.
Theological Bankruptcy: No Mention of Sin, Penance, or the Kingship of Christ
The theological level of this spectacle is one of practical atheism. The article notes the antipope “prayed with some of the victims” and “thanked them for their painful testimony.” But what prayer? The article is silent. Was it the Veni Creator? The Sub Tuum Praesidium? The Prayer to St. Michael? Or a spontaneous, banal “dialogue” with a generic deity? The homily at the open-air Mass alluded to “healing deep wounds… under the Lord’s purifying gaze” and “recognizing our own faults.” This is a Protestantized, subjectivist caricature of repentance. True Catholic contrition requires contritio cordis—sorrow for having offended God, not merely for “faults” that cause “wounds” to others—joined to confessio oris and satisfactio operis. The Council of Trent (Sess. XIV, c. 4) defines contrition as “sorrow of soul and hatred of sin committed, with a firm purpose of not sinning in the future.” The neo-church offers “listening,” “accompaniment,” “prevention protocols,” and “memorials.” It offers circumcisio cordis without circumcisio praeputii—a metaphorical circumcision of the heart without the cutting away of the flesh of sin through the Sacramentum Paenitentiae and the Sacrificium Propitiatorium.
Pius XI in Quas Primas teaches that Christ’s Kingdom is primarily spiritual and that “men who wish to belong to it prepare themselves through repentance, but cannot enter except through faith and baptism… this kingdom is opposed only to the kingdom of Satan and the powers of darkness – and requires its followers not only to renounce earthly riches and possessions… but also to deny themselves and carry their cross.” The antipope’s Lourdes visit carries no cross. It carries a microphone. It does not renounce the world; it seeks the world’s approval through “transparency” and “accountability”—the idols of the Masonic republic. The covering of the Rupnik mosaics is the perfect symbol: a cosmetic concealment of the rot, a whitewashing of the sepulcher (Matt. 23:27), while the ars sacra of the neo-church remains in the hands of a man credibly accused of the most heinous spiritual and sexual abuses, protected by the very “system” the memorial decries.
The Systemic Rot: Fruits of the Conciliar Revolution
The symptomatic level demands we ask: Whence this deluge of filth? The article cites the CIASE report: 216,000 children abused by clergy/religious (1950–2020), 330,000 including lay workers. The dates are damning. 1950. The rot begins before the Council but explodes after it. The “cultural shift” the victims demand is already the fruit of the aggiornamento: the destruction of the sacerdotium by the new ordinal (1968), the demolition of the Sacrificium by the Novus Ordo Missae (1969), the abolition of the Index (1966), the introduction of religious liberty (Dignitatis Humanae, 1965), the ecumenical dissolution of the extra Ecclesiam nulla salus. The “system” that protected abusers is the same system that protects heretics: the conciliar hierarchy which, having lost the sensus fidei and the potestas ligandi et solvendi through defection from the Faith, retains only the potestas civilis of a bureaucratic NGO.
The Defense of Sedevacantism file demonstrates conclusively that a manifest heretic loses his office ipso facto (Canon 188.4, Cum ex Apostolatus Officio, Bellarmine). The line of usurpers from John XXIII to Leo XIV are manifest heretics by their adherence to the conciliar errors (religious liberty, ecumenism, collegiality, new mass). Therefore, they possess zero jurisdiction. The “bishops” accompanying the victims (Bp. Le Stang, Bp. Bozo) are, at best, doubtful in orders (new rite of episcopal consecration 1968) and certainly devoid of mission. The “priests” abused (Preynat, Rupnik) were “ordained” in the invalid rite or, if validly ordained, fell into the crimen pessimum because they lost the grace of the priesthood through the loss of the Faith and the destruction of the liturgy that sustained it. As St. Pius X condemned in Lamentabili (Prop. 52): “Christ did not intend to establish the Church as a community lasting for centuries on earth, as He believed in the imminent coming of the heavenly kingdom.” The Modernist denies the perpetuity of the Church’s constitution; the conciliar sect realizes that denial in practice. The abuse crisis is not a “systemic failure” of policies; it is the theological necessity of a church that has ceased to be the Una, Sancta, Catholica, Apostolica and become the synagoga Satanae (Apoc. 2:9).
The Rupnik Cover-Up: Cosmetic Concealment of Institutional Corruption
The article’s mention of the Rupnik mosaics is unintentionally revelatory. Bp. Bozo states: “It had come to carry such a symbolic burden for victims… If it becomes so difficult for people to come to Lourdes… then the situation is no longer acceptable… covering the mosaics is a first step. Afterward, something new will have to be proposed, perhaps a new work of art.” This is the ecclesiology of the gallery. The ars sacra is reduced to “artwork” that carries a “symbolic burden.” The solution is not the exorcism of the place, the reconsecration of the basilica, the rogationes and exorcismata of the Rituale Romanum for a place defiled by the works of a man who used the sacred to prey on souls. No. The solution is a tarp and a committee for “a new work of art.” This is the liturgia horrizontalis in its essence: the sacred is what the community feels; the profane is what disturbs the community’s feelings. The Mysterium Tremendum is replaced by the Mysterium Comfortable. The Syllabus condemns: “The Church has not the power of defining dogmatically that the religion of the Catholic Church is the only true religion.” (Error 21). The neo-church acts as if the true religion is “victim-centered trauma-informed care,” and its liturgy is the therapy session.
The Sedevacantist Verdict: No Authority, No Mission, No Salvation in the Neo-Church
From the perspective of the integral Catholic faith—the only criterion of evaluation—this entire Lourdes spectacle is null, void, and of no effect (irritum, cassum, et nullius valoris). The antipope Leo XIV (Robert Prevost) is a layman masquerading as a bishop, elected by a college of cardinals who themselves mostly defected from the Faith at Vatican II. He possesses no authority to teach, govern, or sanctify. His “solidarity” is the solidarity of the princeps huius mundi with his victims. His “prayer” is the prayer of a private individual, devoid of the potestas ordinis (if he was “ordained” in the new rite) or the potestas jurisdictionis (which he never received because the See is vacant). The victims, however sincere their pain, are being exploited by the paramasonic structure to legitimize its counterfeit hierarchy. The true remedy for the abuse crisis is not “prevention protocols” but the restoration of the Catholic priesthood (valid orders, valid Mass, true doctrine, true hierarchy), the restoration of the Kingship of Christ over society (Quas Primas), and the restoration of the true Pope who alone can bind and loose with the keys of Peter.
The faithful must flee this theater of the absurd. Exite ex illa, populus meus (Apoc. 18:4). The waters of Lourdes still flow with the virtue of the Immaculate Conception, but the shepherds striking the rock today are hirelings who care not for the sheep (John 10:12-13). The only “cultural shift” that will heal the Church is the Conversio ad Dominum—a return to the Tradition that the conciliar sect has buried under the tarp of “dialogue” and “inclusion.” Non praevalebunt (Matt. 16:18), but the gates of hell have prevailed against the human element of the conciliar sect. The true Church endures in the catacombs of Tradition, where the Mass of Ages is offered, where the Faith of the Fathers is kept, and where the Kingship of Christ is proclaimed in season and out of season (2 Tim. 4:2).
Source:
Pope Leo meets French abuse victims in Lourdes (ewtnnews.com)
Date: 27.09.2026