The Vatican News portal reports on the reflections of “Cardinal” Jean-Marc Aveline, president of the French “Bishops’ Conference” and “Archbishop” of Marseille, regarding the recent four-day “apostolic journey” of the usurper antipope Leo XIV (Robert Prevost) to France from September 25-28, 2026. The piece details a stadium youth rally at Stade de France, a meeting with abuse victims in Lourdes, pronouncements on end-of-life legislation, and an appeal for political engagement in Metz. Aveline characterizes the visit as a mutual “encounter” where “seeds were sown” needing to be “watered” by the French hierarchy. This theatrical procession of the paramasonic structure occupying the Vatican manifests the total substitution of the Social Kingship of Christ with a humanitarian parody of the papacy.
The Usurper’s Itinerary: A Circus of Naturalism
The cited article relates the movements of the antipope Leo XIV across France — Paris, Lourdes, Metz — as if a legitimate Vicar of Christ were exercising his office. In reality, since the death of Pope Pius XII in 1958, the See of Peter has been vacant, and the line of claimants beginning with John XXIII are manifest heretics who, by the very fact of their public defection from the Catholic faith, have lost all jurisdiction ipso facto (Canon 188.4; Bellarmine, De Romano Pontifice; Wernz-Vidal, Ius Canonicum). The “apostolic journey” is a contradiction in terms: an apostle is sent by Christ; this man is an intruder in the Chair of Peter, a pseudo-episcopus whose every public act confirms his heresy.
The article notes the antipope was “deeply touched by the fervor” of youth at the Stade de France. This stadium spectacle — 17-to-35-year-olds gathered for a “prayer vigil” — epitomizes the cult of man condemned by Pius XI in Quas Primas: “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 “encounter” with youth replaces the Missio ad gentes — “Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost” (Matt. 28:19) — with a vague summons to “commit themselves to France, Europe and the world.” No mention of conversion, baptism, the state of grace, or the necessity of the Catholic Church for salvation (extra Ecclesiam nulla salus). Only the language of secular humanism: “hope,” “enthusiasm,” “future.”
Lourdes Profaned: “Listening” as Substitute for Justice and Doctrine
The article highlights a “deeply moving meeting lasting more than two hours in Lourdes with seven victims of clerical sexual abuse.” Aveline states: “when the conditions are right for this, and when one can simply listen at length… one can already sense that they are walking a path toward healing.” This therapeutic language — “healing,” “listening,” “path” — is the jargon of modern psychology, not the language of the Church. The Church’s duty to victims of clerical crimes is not “listening” but justice: canonical punishment of perpetrators, removal from office, restitution, and the salvation of souls through penance and the sacraments.
Pius X in Pascendi Dominici Gregis and the decree Lamentabili Sane Exitu condemned the Modernist error that “the Church listening cooperates in such a way with the Church teaching in defining truths of faith, that the Church teaching should only approve the common opinions of the Church listening” (prop. 6). Here the antipope and his “cardinal” invert the order: the “victim” becomes the magisterium, the hierarchy becomes the penitent. The Lourdes sanctuary, built upon the Immaculate Virgin’s call to penance and prayer for sinners, is reduced to a therapy session. The article admits the meeting was “more than two hours” — a publicity stunt timed for cameras, not a supernatural act of reparation.
“What is Legal is Not Necessarily Moral”: A Truism Weaponized for Liberalism
Aveline praises the antipope’s statement on end-of-life legislation: “what is legal is not necessarily moral.” This platitude, stripped of Catholic doctrinal content, serves the conciliar sect’s strategy of dialogue with the world. The Syllabus of Errors (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” (prop. 41) and “In the case of conflicting laws enacted by the two powers, the civil law prevails” (prop. 42). The antipope’s remark does not affirm the Church’s potestas indirecta in temporalia — the right and duty to judge civil laws by divine law — but merely claims a voice in the public square, on equal footing with other “stakeholders.”
Aveline reveals the naturalist core: “What is most painful to me is to think that after the adoption of the law [on assisted dying], the people who are most economically vulnerable will be those to whom it is easiest to suggest that, after all, they are a burden.” The argument is utilitarian — protecting the vulnerable from economic pressure — not theological. The Church condemns euthanasia and assisted suicide because they are intrinsically evil (malum in se), violations of the Fifth Commandment and the sovereignty of God over life and death, not because they might disproportionately affect the poor. Pius XI in Quas Primas teaches: “His reign encompasses also all non-Christians, so that most truly the entire human race is subject to the authority of Jesus Christ.” The antipope’s “firmness” is a sham; he does not threaten excommunication for legislators, interdict for hospitals, or denial of “Communion” to pro-death politicians. He “raises his voice” — to be heard by the world, not to bind consciences by divine authority.
The European Project: Masonic Utopia Blessed by the Antichurch
In Metz, the antipope “emphasized the importance of political engagement” and invoked the “founding fathers of Europe” who “were Christians” and “drew from faith in the Resurrection the certainty that reconciliation was possible.” This is a falsification of history and theology. The European project is a Masonic construct, condemned by Pius IX (Syllabus, prop. 55: “The Church ought to be separated from the State, and the State from the Church”), Leo XIII (Humanum Genus), and St. Pius X (Pascendi). The “founding fathers” — Schuman, Adenauer, De Gasperi — were architects of a secular, liberal order that explicitly excludes the Social Kingship of Christ. The antipope’s call to “reconsider the institutions in light of the intuitions that gave birth to them” is a call to deepen the Masonic revolution, not to restore Christendom.
Pius XI in Quas Primas declared: “Let rulers of states therefore not refuse public veneration and obedience to the reigning Christ, but let them fulfill this duty themselves and with their people, if they wish to maintain their authority inviolate and contribute to the increase of their homeland’s happiness.” The antipope proposes the opposite: Catholics engaged in politics to serve a secular Europe, “return[ing] to what lies at the origins of Europe: all those cultural syntheses, and that desire for unity despite all the wars and all the divisions.” This is the civilta dell’amore of Paul VI — a counterfeit kingdom of man masquerading as the Kingdom of God.
The Gardener Metaphor: Cultivating Apostasy
Aveline concludes: “Many seeds were sown. It is up to us to think carefully about how best to water them. The bishop is often a gardener. He must go and water all the seeds, even those that have fallen in places where he did not expect them to fall.” This agrarian imagery masks a diabolical reality. The “seeds” are not the verbum Dei — the deposit of faith — but the novelties of Vatican II: religious liberty, ecumenism, collegiality, the “dignity of the human person” severed from the dignity of the child of God. The “gardener” is not a successor of the Apostles teaching, governing, and sanctifying (munus docendi, regendi, sanctificandi), but a functionary of the neo-church managing a brand.
The True Church, as Pius XI teaches, “demands for itself by a right belonging to it, which it cannot renounce, full freedom and independence from secular authority.” The conciliar sect, embodied by Aveline and his master in the Vatican, seeks only accommodation — “watering seeds” in the furrows of the world. The article ends with a solicitation: “Your contribution for a great mission: support us in bringing the Pope’s words into every home.” The “mission” is fund-raising for the propaganda organ of the abomination of desolation.
Conclusion: The Abomination Standing in the Holy Place
This article, like every emission from the Vatican News portal, documents the ongoing psychological operation of the paramasonic structure against the remnants of the faithful. The antipope Leo XIV, his “cardinals,” “bishops,” and “journalists” simulate the Church’s externals — white cassocks, Lourdes, youth rallies, “pastoral visits” — while denying her soul: the integral faith, the exclusive salvation in Christ, the Social Kingship of the Divine King. As Pius XI proclaimed: “If men were ever to recognize Christ’s royal authority over themselves, both privately and publicly, then unheard-of blessings would flow upon the whole society.” The conciliar sect’s program is the precise opposite: the dethronement of Christ, the enthronement of man. The faithful Catholic recognizes in this French spectacle not a “journey of hope” but the abominatio desolationis spoken of by Daniel and Our Lord (Matt. 24:15) — standing where it ought not. Qui legit, intelligat.
Source:
Cardinal Aveline: French Church will have to “water the seeds” of Pope’s visit (vaticannews.va)
Date: 30.09.2026