Bergoglian Mysticism Masquerading as Catholic Spirituality
The VaticanNews portal (December 19, 2025) features Robert Prevost (“Pope” Leo XIV) introducing a new edition of Brother Lawrence’s “The Practice of the Presence of God”, published by the conciliar sect’s publishing house. The antipope claims this 17th-century text profoundly shaped his spirituality, praising its emphasis on “continually calling God to mind” through “small acts of praise” and a “personal relationship” with God. He compares Brother Lawrence’s approach to St. Teresa of Ávila’s alleged “God of the pots and pans,” asserting this path is “accessible to all” and overcomes “every moralism.” The entire commentary reduces the supernatural life to subjective sentimentality, exemplifying the neo-modernist corrosion of Catholic asceticism.
Naturalization of the Supernatural Life
Prevost’s endorsement reveals the conciliar sect’s systematic dismantling of Catholic spirituality. By reducing the spiritual life to “continually calling God to mind” and “small, continual acts of praise,” the antipope erases the distinction between gratia elevans (elevating grace) and natural religiosity. This directly contradicts the Council of Trent’s condemnation of those who “assert that without the inspiration of the Holy Spirit… man can believe” (Session VI, Canon III). Brother Lawrence’s method – presented as a “path accessible to all” – mirrors the sola fide heresy by implying salvation requires no sacramental mediation or doctrinal formation.
The antipope’s reference to “having as our horizon, source, and end Him alone” cynically omits that Deus Ultimus Finis (God as Final End) demands explicit submission to Christ’s Social Kingship, as Pius XI declared: “When once men recognize… that Christ is King, society will at last receive the great blessings of real liberty, well-ordered discipline, peace and harmony” (Quas Primas, §19). The “joy” Prevost attributes to this false spirituality deliberately ignores the necessity of contritio cordis (contrition of heart) and sacramental confession for true reconciliation with God.
Modernist Subversion of Mystical Theology
Comparing Brother Lawrence to St. Teresa of Ávila constitutes theological vandalism. While the antipope quotes her alleged “God of the pots and pans,” he suppresses her actual teaching: “Let nothing disturb you, let nothing frighten you… God alone suffices” (Book of Her Life, 8:5) – a phrase inseparable from her ecclesial obedience and doctrinal orthodoxy. True Catholic mystics like St. John of the Cross insisted that “the soul must pass through the dark night… purging the spirit of sensory desires” (Dark Night of the Soul, I:1), not the effortless “conversations” and “surprises” Prevost describes.
This saccharine spirituality embodies Modernism’s “experience of union with God” condemned by St. Pius X as reducing faith to “religious sentiment which springs from the needs of the heart” (Lamentabili Sane, §22). By claiming Brother Lawrence’s method “overcomes every moralism,” the conciliar sect revives the Albigensian error that interior disposition supersedes objective moral law – directly opposing Pius XII’s warning: “Not every form of spirituality is acceptable… but only that which is founded on truth” (Mystici Corporis, §14).
Omission of the Church’s Sacramental Economy
Nowhere does Prevost mention the necessity of:
The Holy Sacrifice of the Mass, sacramental confession, Eucharistic adoration, or the intercession of Our Lady – the actual means by which God’s presence becomes operative in souls.
This silence exposes the apostasy at the sect’s core. The Council of Trent anathematized those who “say that sacraments are not necessary for salvation” (Session VII, Canon IV), yet the antipope reduces sanctification to “trusting and total abandonment” – a crypto-Quietist heresy condemned by Innocent XI in Coelestis Pastor (1687).
The reference to “every mistake of ours acquires an infinite value if lived in God’s presence” constitutes blasphemy, implying human errors share in Christ’s infinite merit. This contradicts St. Paul’s “Non habent necessitatem poenitentiae” (Hebrews 6:6) – those falling from grace cannot renew themselves through self-referential “continual offering” without sacramental absolution.
Linguistic Markers of Apostasy
Prevost’s vocabulary betrays the neo-modernist cancer:
– “Sentiments” replaces fides et ratio (faith and reason)
– “Familiarity with the Lord” mocks the tremendum mysterium (awe-inspiring mystery) of God
– “God deceived me” trivializes divine providence into cosmic comedy
– “Interiority” becomes an idolatrous substitute for ecclesial obedience
This linguistic shift embodies the “evolution of dogma” heresy condemned in St. Pius X’s Pascendi Dominici Gregis (§26), where doctrine becomes “the result of an impulse of the heart.”
The Masonic Roots of Brother Lawrence’s Revival
The choice to republish this particular text follows the conciliar sect’s longstanding pattern of promoting writers amenable to religious indifferentism. Brother Lawrence’s “practice” bears disturbing parallels to Eastern meditation techniques – a fact exploited by the Vatican II sect to advance syncretism. As Pius IX warned in Syllabus Errorum: “Every man is free to embrace and profess that religion which… he shall consider true” (Proposition 15) leads to “the pest of indifferentism” (Proposition 79).
The antipope’s claim that this spirituality helps “men and women of the third millennium” confirms the sect’s surrender to temporal power – the exact inversion of Christ’s command: “Go and teach all nations” (Matthew 28:19).
Source:
Pope Leo: Br. Lawrence teaches us joy of living each day in God’s presence (vaticannews.va)
Date: 19.12.2025