The EWTN portal reports that on October 26, 2026, the usurper “Pope” Leo XIV (Robert Prevost) held a private audience with the Sisters of Charity of St. Jeanne-Antide Thouret, a congregation approved by Pope Pius VII in 1819. The antipope praised the foundress’s “charismatic legacy” of attention to the “integral good, spiritual and temporal” of one’s neighbor, claiming this charity is “fundamental for the restoration, promotion and authentic respect for the dignity of every person” in a society that “tends to fragment the person.” He endorsed their chapter theme, “In Christ, the roots; in the world, the mission,” urging them to place Christ at the center of their charitable work. This discourse perfectly encapsulates the conciliar sect’s substitution of the Social Kingship of Christ for a vacuous humanitarian philanthropy, severed from the necessity of the Catholic Faith, the sacraments, and the conversion of nations.
The Theological Vacuum: Charity Without Faith is Not Charity
The antipope’s address is a masterclass in Modernist equivocation. He speaks of “charity” (caritas) but strips it of its theological form: the infused virtue by which we love God above all things for His own sake, and our neighbor for the love of God. St. Thomas Aquinas teaches that caritas cannot exist without sanctifying grace and the habit of faith (Summa Theologiae, II-II, q. 23, a. 7). By presenting charity as a generic “attention to the integral good” of the person, detached from the explicit confession of the Catholic Faith and the remission of sins, Leo XIV reduces the theological virtue to naturalistic philanthropy. This is the very error condemned by St. Pius X in Lamentabili sane exitu (prop. 26): “The dogmas of faith should be understood according to their practical function, i.e., as binding in action, rather than as principles of belief.” The antipope inverts the order: action replaces dogma; social work replaces the salvation of souls.
The phrase “integral good, spiritual and temporal” is a hollow shell. True spiritual good is supernatural life—sanctifying grace, the indwelling of the Trinity, the Beatific Vision. It is not a vague “spirituality” compatible with false religions or no religion. The Syllabus of Errors (prop. 16) condemns the proposition: “Man may, in the observance of any religion whatever, find the way of eternal salvation, and arrive at eternal salvation.” By refusing to proclaim that the “spiritual good” of the neighbor consists exclusively in entering the Una, Sancta, Catholica et Apostolica Ecclesia and persevering in the state of grace, the antipope confirms the conciliar sect’s apostasy from the dogma Extra Ecclesiam nulla salus.
Linguistic Subversion: The Language of the World, Not the Church
The rhetoric is revealing. The antipope speaks of a society that “tends to fragment the person, dividing people not only from one another but also, and more gravely, within themselves.” This is the language of secular psychology and sociology, not Catholic theology. The Church diagnoses the human condition not as “fragmentation” but as the wound of original sin and the concupiscence that inclines man to evil. The remedy is not “charity” understood as social cohesion, but the Precious Blood of Christ applied through the sacraments of the true Church.
Note the careful avoidance of the word “sin,” “grace,” “redemption,” “hell,” “judgment,” or “the one true Church.” The term “human dignity” is repeated as a mantra—a concept elevated by the conciliar revolution to an idol, displacing the rights of God. Pius XI in Quas Primas teaches that “the state is happy not by one means, and man by another; for the state is nothing else than a harmonious association of men” and that rulers must “publicly honor Christ and obey Him… because His royal dignity demands that all relations in the state be ordered on the basis of God’s commandments and Christian principles.” Leo XIV’s “charity” makes no demand for the public recognition of Christ’s Kingship, the Catholic confessional state, or the suppression of public vice and error. It is a caritas that serves the City of Man, not the City of God.
The Syllabus Condemned: Naturalism and Indifferentism in Action
The entire address operates within the framework of naturalism and indifferentism anathematized by Pius IX. The Sisters of Charity are praised for their “mission” in “over 25 countries worldwide,” yet there is zero mention of the missio ad gentes—the divine mandate to “teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost” (Matt 28:19). Their work is framed as serving “the poorest and most in need” in a way that implies the temporal relief of suffering is the end of the religious life.
This is the practical application of the condemned proposition (Syllabus, prop. 77): “In the present day it is no longer expedient that the Catholic religion should be held as the only religion of the State, to the exclusion of all other forms of worship.” The antipope’s “charity” is perfectly compatible with a pluralist, secular order where the Church is just one NGO among many. The foundress, St. Jeanne-Antide Thouret, lived in the aftermath of the French Revolution; her true legacy was the re-Christianization of a shattered society through the integral practice of the Faith, not the management of social services for a godless state. The conciliar sect has turned her congregation into a branch of the welfare state.
Quas Primas Ignored: The Absence of Christ the King
The date of this audience—October 26, 2026—falls near the feast of Christ the King (instituted by Pius XI for the last Sunday of October). The silence is deafening. Pius XI established this feast precisely “to address the needs of the present times and provide a special remedy against the plague that poisons human society. And this plague is the secularism of our times, so-called laicism.” He declared that “the annual celebration of this solemnity will also remind states that not only private individuals, but also rulers and governments have the duty to publicly honor Christ and obey Him.”
Leo XIV does not remind the Sisters that their “mission” must include the demand that civil laws conform to the Divine Law. He does not tell them that true charity requires fighting for the Social Kingship of Christ over legislation, education, and public morals. He offers them a “rootedness in Christ” that is purely interior and subjective—“growing accustomed to sensing and celebrating His presence at every moment”—a Modernist “religious experience” (condemned in Lamentabili, prop. 20: “Revelation was merely man’s self-awareness of his relationship to God”) that replaces the objective reality of the Corpus Christi, the true Church, outside of which there is no salvation.
Symptomatic of the Conciliar Apostasy: The Neo-Church’s True Nature
This event is not an anomaly; it is the modus operandi of the ecclesia novae adventus. The “Sisters of Charity” operate within the structures of the Vatican II sect, under the authority of a manifest heretic who has automatically lost all jurisdiction (ipso facto) by his public adhesion to the errors of religious liberty, ecumenism, and collegiality—errors formally condemned by the perennial Magisterium. As St. Robert Bellarmine teaches (De Romano Pontifice, lib. 2, cap. 30): “A manifest heretic cannot be Pope… he cannot be the head of something of which he is not a member; now, he who is not a Christian is not a member of the Church, and a manifest heretic is not a Christian.” Canon 188.4 of the 1917 Code confirms that an office becomes vacant ipso facto by “public defection from the Catholic faith.”
The antipope’s “charity” is the opus operatum of the Masonic infiltration described in the analysis of the False Fatima Apparitions: a “disinformation strategy” to legitimize a “Church” that has become a “tool to divert attention from modernism” and a “potential Masonic ‘psychological operation’ against the Church.” The “soup kitchen” sisters, once a sign of the Church’s supernatural maternity, are now exhibitors of the abomination of desolation standing in the holy place—performing corporal works of mercy while the spiritual works of mercy (instructing the ignorant, counseling the doubtful, admonishing sinners) are abandoned lest they offend the world.
True charity demands the conversion of the world to the Catholic Faith. Anything less is a lie, a simulacrum of love that leaves souls in the darkness of error and sin. The antipope’s words are verba vana, the whistling of the graveyard of the conciliar revolution. Christus vincit, Christus regnat, Christus imperat—and He will judge the usurpers who have stolen His vineyard and turned it into a humanitarian NGO.
Source:
Pope Leo XIV: Cultivate charity to heal our divisions (ewtnnews.com)
Date: 26.10.2026