The Vatican News portal reports that the usurper Robert Prevost, styling himself “Pope Leo XIV,” will undertake an “Apostolic Journey” to Uruguay, Argentina, and Peru from November 6 to 17, 2026. The article features commentary from Guzmán Carriquiry, former Uruguayan ambassador to the conciliar sect’s Secretariat of State and former secretary of its “Pontifical Commission for Latin America.” Carriquiry frames the visit as a renewal of faith and a reconnection with Catholic roots, highlighting a “Eucharistic celebration” at the Shrine of Our Lady of the Thirty-Three in Florida, Uruguay. He acknowledges Uruguay’s radical secularization, quoting the conciliar “Cardinal” Daniel Sturla’s description of his diocese as a “poor, free, small Church.” Carriquiry emphasizes “popular piety,” “social challenges,” “inequality,” and “informal economy,” concluding with a truncated citation of Matthew 6:33. The entire narrative is a masterclass in naturalistic humanitarianism masquerading as supernatural mission, confirming that the conciliar sect functions as an NGO for temporal welfare rather than the Ecclesia Militans ordained for the salvation of souls.
The Usurper’s Itinerary: A Masonic Parody of the Social Kingship of Christ
The very concept of an “Apostolic Journey” by a manifest heretic who publicly adheres to the conciliar errors of religious liberty, ecumenism, and collegiality constitutes a sacrilegious parody of the Petrine ministry. As Pope Pius XI defined infallibly in Quas Primas: “The State must leave the same freedom to the members of Orders and Congregations… who are indeed the most valiant helpers of the Pastors of the Church and contribute most to the expansion and establishment of Christ’s Kingdom” – a Kingdom which is primarily spiritual and demands “repentance… faith and baptism… denial of self and carrying of the cross”. The antipope Prevost, however, travels not as Vicar of Christ to “teach, govern, and lead all to eternal happiness” (Quas Primas), but as a globalist functionary legitimizing the secularist order. His visit to a nation “whose Catholic tradition is rooted in the very origins of the nation” – a phrase dripping with nationalist sentiment – inverts the divine order: the Church does not exist to baptize national myths, but to “restore all things in Christ” (Eph 1:10). The Syllabus of Pius IX condemns the proposition that “The Church ought to be separated from the State, and the State from the Church” (Error 55); yet this journey operates entirely within that condemned framework, treating the Church as a cultural chaplain to the Masonic republic.
Carriquiry’s Naturalistic Reduction of the Church’s Mission
Guzmán Carriquiry, a lay diplomat of the conciliar sect, functions here as its chief ideologue. His language reveals the theological bankruptcy of the neo-church. He speaks of “reconnecting Uruguay with its Catholic roots” and “allowing history to speak anew to the present” – a purely immanentist, Hegelian category foreign to Catholic theology. The Church’s mission is not archaeological recovery of “heritage” but the missio ad gentes for salus animarum. Carriquiry’s invocation of “popular piety… as a source of richness that the Church is called to accompany and evangelize” echoes the Modernist error condemned in Lamentabili Sane Exitu (Prop. 59): “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.” By reducing the deposit of faith to a “tradition” to be “accompanied,” Carriquiry denies the immutabilitas veritatis. His citation of Matthew 6:33 – “First the Kingdom of Heaven, and everything else will be given as well” – is a cynical proof-text; the conciliar sect’s “Kingdom” is exclusively horizontal, evidenced by his immediate pivot to “inequality, poverty, and insecure employment” and the statistic that “nearly half of Latin American workers are employed in the informal economy.” This is the social gospel of Rauschenbusch, not the Gospel of Jesus Christ.
The “Our Lady of the Thirty-Three” Idol: Nationalist Syncretism Replacing the Immaculate Conception
The centerpiece of the Uruguayan stop is a “Eucharistic celebration… beside the Shrine of Our Lady of the Thirty-Three, patroness of Uruguay”. The article boasts: “The small image of Mary, which belongs to the Guaraní tradition, holds a unique place in the spiritual and national memory of Uruguayans. Its history is linked to the country’s struggle for independence.” This is idolatry of the nation-state dressed in Marian garb. The true Mother of God is not a talisman of Masonic revolutions (the “Thirty-Three Orientals” were Freemasons inspired by the Carbonari). Pope Pius XI in Quas Primas teaches that Christ’s Kingship is “not by force but by essence and nature” (ex essentia et natura), and that “His kingdom is primarily spiritual and relates mainly to spiritual matters”. To drag the Immaculate Queen into the service of a secularist founding myth – “accompanied the leaders of that struggle and was present during the events of 1825” – is to commit the error of Americanism condemned by Leo XIII in Testem Benevolentiae: the adaptation of the Church to the “genius” of a democratic republic. The “Guaraní tradition” reference further signals the conciliar sect’s pantheistic trajectory toward Pachamama worship, already manifested in the 2019 Amazon Synod sacrileges.
Cardinal Sturla’s Admission: The Conciliar Church is a “Small, Poor, Free” Sect
The article quotes the conciliar “Cardinal” Daniel Sturla: “My Church in Montevideo is a poor, free, small Church, very small, very small.” This inadvertent confession is the most honest line in the piece. “Free” here means liberated from the deposit of faith, liberated from the obligation to convert, liberated from the Social Kingship of Christ. “Small” means stripped of supernatural vitality, reduced to a human association. “Poor” means bereft of the thesaurus Ecclesiae – the Mass of the Ages, the unbroken Tradition, the certainty of doctrine. This is the inevitable fruit of Vatican II’s Dignitatis Humanae and Gaudium et Spes. As the Syllabus condemns (Error 55): “The Church ought to be separated from the State” – and when she accepts that separation, she becomes exactly what Sturla describes: a sect among sects, a “small Church” with no claim on the public order. The true Church, per Quas Primas, “demands for itself by a right belonging to it, which it cannot renounce, full freedom and independence from secular authority” – not the “freedom” of irrelevance conceded by the Masonic state.
“Popular Piety” as Substitute for Supernatural Faith
Carriquiry’s emphasis on “popular piety… particularly in countries such as Peru, where expressions of faith are part of daily life” exposes the conciliar sect’s pragmatic subjectivism. The Modernist error condemned in Lamentabili (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” – finds its pastoral application here. “Popular piety” becomes the new locus theologicus, replacing the Magisterium and Sacraments. The article notes: “The issue… is not simply to preserve a tradition, but to help faith become a source of new life and of personal, family, and community commitment.” This is Pelagian activism: faith as self-generated “commitment” rather than donum Dei infused at Baptism and nourished by the Unbloody Sacrifice of Calvary. The decline in “people who identify as Catholic” is treated as a sociological puzzle, not the divine chastisement for apostasy foretold in 2 Thess 2:3.
Social Gospel Heresy: Temporal Relief Supplanting Eternal Salvation
The article’s core theological deviation is the equation of the Gospel with temporal amelioration. Carriquiry states: “Concern for these situations is inseparable from the proclamation of the Gospel. The Church is called to accompany those who suffer, defend human dignity, and promote a more just society.” This is the heresy of humanitarianism condemned by Pius XI in Quas Primas when he warns against those who “conceived that the divine religion should be replaced by a natural religion, a natural inner impulse” and “thought they could do without God and that their religion was impiety and contempt for God.” The conciliar sect’s “Gospel” is the UN’s Sustainable Development Goals. The Syllabus (Error 40) condemns: “The teaching of the Catholic Church is hostile to the well-being and interests of society.” The neo-church inverts this: it claims its teaching is the well-being of society, thereby denying the primatum spirituale. Quas Primas declares: “He who gives the Kingdom of Heaven does not take away earthly things!” – but the antipope’s sect gives only earthly things (NGO aid, dialogue, “accompaniment”) while suppressing the Kingdom of Heaven.
The Kingdom of Man vs. The Kingdom of Christ
The article’s closing rhetoric – “A joy that embraces Latin America… renew hope and strengthen the bonds between faith and people’s daily lives… proclaim the Gospel in societies undergoing change” – is pure immanentism. The “change” is the dissolution of Christendom; the “faith” is faith in man. Pius XI in Quas Primas identified the plague: “secularism of our times, so-called laicism, its errors and wicked endeavors… began with the denial of Christ the Lord’s reign over all nations.” This journey is a victory lap for that denial. The antipope Prevost does not come to “condemn this public apostasy” (Quas Primas) but to bless it. He comes not as Rex Regum demanding “public veneration and obedience” from rulers (Quas Primas), but as a supplicant to the Masonic republics of Uruguay, Argentina, and Peru. The “Shrine of Our Lady of the Thirty-Three” – a monument to a Masonic uprising – is the fitting altar for this anti-king.
Symptomatic Conclusion: The Abomination of Desolation in Action
This “Apostolic Journey” is the modus operandi of the conciliar sect laid bare: a globalist political operation using Catholic vocabulary to advance the Masonic project of a one-world religion serving the temporal order. Every phrase – “reconnect with Catholic roots,” “popular piety,” “social wounds,” “informal economy,” “human dignity,” “just society” – is a cipher for the civitas terrena masquerading as the Civitas Dei. The true Church, as Bellarmine teaches and the Defense of Sedevacantism file confirms, “cannot be judged by any council” when she is the true Church; but a manifest heretic “by that very fact ceases to be Pope and head… as he ceases to be a Christian and member of the body of the Church.” Robert Prevost, adhering to the conciliar errors, is ipso facto deposed. His journey is not pastoral; it is the triumphal procession of the Antichrist’s precursor through the ruins of Christendom in Latin America. Quas Primas promised: “When all willingly accept the reign of Christ and obey Him… swords and weapons will fall from hands.” The conciliar sect brings not the reign of Christ, but the reign of Antichrist – and the swords are drawn against the remnant who keep the Tradition intact.
Source:
Carriquiry: Pope’s visit will reconnect Uruguay with its Catholic roots (vaticannews.va)
Date: 02.11.2026