Portal Catholic News Agency reports on the November 2, 2025 homily of antipope Leo XIV (Robert Prevost) at Rome’s Verano Cemetery during the Commemoration of the Faithful Departed. The antipope framed death as “not so much a recollection of the past but above all as a hope for the future,” urging attendees to look toward “the unending feast that awaits us” rather than dwell in sorrow. He reduced Christian hope to a vague “love conquers death” formula while omitting essential Catholic doctrines on judgment, purgation, and the necessity of sacramental grace.
Naturalization of Death and Eschatology
The conciliar sect’s leader declared:
“Our Christian faith, founded upon Christ’s paschal mystery, helps us to experience our memories as more than just a recollection of the past but also, and above all, as hope for the future.”
This modernist inversion discards the quattuor novissima (four last things) – Death, Judgment, Heaven, and Hell – which have anchored Catholic spirituality since the De Contemptu Mundi of Pope Innocent III. Pius XII’s Mystici Corporis Christi (1943) condemns such sentimentalism: “For unless a person perseveres in holiness of life and morals, he cannot attain to the incorruptible crown” (§29).
Antipope Leo XIV’s assertion that “love conquers death” without reference to sanctifying grace constitutes the heresy of salvation by sentiment condemned by Benedict XIV in Certiores Effecti (1742): “All confidence in one’s good works without the merits of Christ is vain.” The Council of Trent anathematizes those who claim “love alone suffices for justification” (Session VI, Canon XII).
Omission of Purgatory and the Suffering Church
Nowhere does the antipope mention the Church Suffering or the necessity of suffrages for souls undergoing purification. This silence exposes the conciliar sect’s abandonment of Trent’s definitive teaching: “The Catholic Church… has taught that there is a purgatory and that the souls there detained are helped by the suffrages of the faithful” (Session XXV). Pius XI’s Quas Primas (1925) establishes that Christ’s Kingship demands social recognition of His laws, including prayer for the dead: “Nations will be reminded by the annual celebration of this feast that not only private individuals but also rulers and princes are bound to give public honor and obedience to Christ.”
The homily’s focus on “journeying together in charity” as an “unbreakable bond with those who have gone before us” substitutes pagan communitarianism for the communion of saints. St. Robert Bellarmine clarifies in De Purgatorio (I:13): “The souls in purgatory cannot merit for themselves, nor can they assist us through prayer, being entirely dependent on the Church Militant’s intercession.”
Sacramental Vacuum in Conciliar Death Theology
Antipope Leo XIV’s exhortation to “practice charity… especially to the weakest” as a means to “anticipate eternal life” presumes the heresy of universal salvation condemned by Pius IX’s Quanta Cura (1864): “They do not fear to foster that erroneous opinion, most fatal to the Catholic Church and to the salvation of souls, which Our Predecessor Gregory XVI called insanity, that liberty of conscience and worship is the right of every man.”
The complete omission of the Most Holy Sacrifice’s propitiatory value for the dead constitutes apostasy from Catholic worship. The Council of Trent declares: “The Sacrifice of the Mass is offered to God… that He may grant to the living grace and to the dead rest” (Session XXII, Chapter II). St. Alphonsus Liguori warns in Dignity and Duties of the Priest: “Woe to the priest who neglects to offer Mass for the dead! He steals from the Church Suffering and crucifies Christ anew by his indifference.”
Modernist Reduction of Resurrection Hope
The antipope’s claim that Christian hope is “founded on the resurrection of Jesus” while ignoring the particular judgment exemplifies Modernist subjectivism. Pius X’s Pascendi Dominici Gregis (1907) identifies this error: “The Modernists make the resurrection of Christ to be not so much a fact to be held by faith as a fact which, being in harmony with the aspirations of the soul, is readily accepted by the soul.”
Contrast this with the Roman Catechism’s clarity: “At the moment of death, each soul undergoes particular judgment where Christ will ratify its eternal destiny based on its faith and works” (Part I, Article XII). The conciliar sect’s evasion of judgment reflects its adherence to the condemned proposition: “All religions are praiseworthy insofar as they emerge from man’s religious sentiment” (Syllabus of Errors, Proposition XV).
Erasure of Ecclesiological Consequences
By urging the faithful to “fix our gaze upon the risen Christ” without mentioning membership in His Mystical Body, the antipope denies the necessity of the Catholic Church for salvation. Pius IX’s Singulari Quidem (1856) declares: “It is impossible for the most true God, who is Truth itself and the Savior, to approve all sects which profess false teachings.” The Vatican II sect’s “hope for the future” aligns with Freemasonic tomb symbolism – promising light beyond death regardless of doctrinal adherence.
St. Augustine’s Enchiridion (Chapter 110) dismantles this deception: “Outside the Catholic Church, one can have everything except salvation. One can have honor, one can have sacraments, one can sing alleluia, one can answer amen… but never can one find salvation except in the Catholic Church.”
The conciliar sect’s All Souls’ Day message completes its rejection of the lex orandi, lex credendi principle. Having replaced the Requiem Mass with a Protestantized memorial service, it now discards the Dies Irae sequence’s terror in favor of a “hope” untethered from dogma. This is the final fruit of the Paul VI revolution: a religion of man worshiping death as liberation rather than fearing it as the gateway to eternity.
Source::
Pope Leo XIV: Death is 'a hope for the future' (catholicnewsagency.com)
Article date: 02.11.2025