EWTN News reports on the recent address by antipope Robert Prevost (“Leo XIV”) during the closing of the Week of Prayer for Christian Unity. The article highlights his promotion of “ecumenical synodal practices” and shared recitation of the Nicene Creed with non-Catholic communities in İznik, Turkey. Prevost claims that synodality must be “ecumenical” and praises Armenian Christian traditions while ignoring their schismatic status. The article concludes with Prevost’s invocation of Catholicos St. Nersès Šnorhali as a model for unity, disregarding the Armenian Apostolic Church’s formal separation from Rome since the Council of Chalcedon (451 AD).
Naturalistic Substitution of Divine Authority
The antipope’s call for “ecumenical synodal practices” constitutes a direct assault on extra Ecclesiam nulla salus (no salvation outside the Church). By equating Catholic synodality with Protestant and Orthodox decision-making structures, Prevost erases the distinction between the Mystical Body of Christ and communities severed from apostolic succession. As Pius XI declared in Mortalium Animos (1928): “The union of Christians can only be promoted by promoting the return to the one true Church of Christ of those who are separated from it.” The article’s celebration of interdenominational Creed-recitation ignores the Council of Trent’s condemnation of communicatio in sacris with heretics (Session XXII, Canon 8).
“Reciting the Nicene Creed together in the very place where it was formulated was a profound and unforgettable testimony to our unity in Christ.”
This statement exemplifies the conciliar sect’s doctrinal bankruptcy. True unity requires submission to the Roman Pontiff—not shared rituals with communities rejecting papal supremacy. St. Robert Bellarmine clarifies in De Romano Pontifice (Book IV, Chapter 7): “Haeretici manifeste non sunt membra Ecclesiae” (manifest heretics are not members of the Church). The Armenian Apostolic Church denies the Filioque and rejects Vatican I’s definition of papal infallibility—doctrinal differences Prevost deliberately obscures.
Synodality as Masonic Ecclesiology
Prevost’s assertion that “the ecumenical journey is synodal” reveals the revolutionary core of post-conciliar ecclesiology. Synodality—a term absent from pre-1958 magisterium—replaces hierarchical governance with democratic processes condemned by Pius VI in Auctorem Fidei (1794). The article’s praise for “sharing who we are” with Protestants constitutes religious indifferentism anathematized by Pius IX in the Syllabus of Errors (Propositions 15-18).
The commemoration of Nicaea serves as camouflage for dismantling Catholic identity. While the original Council defended Christ’s divinity against Arianism, Prevost manipulates its memory to advance the pan-Christian parliamentarianism condemned in Pius XI’s Mortalium Animos: “They are deceived by a false appearance of truth… They suppose that all Christian communions, torn asunder for centuries, can be joined together by means of conferences.” The “ecumenical synodal practices” promoted here align with Freemasonry’s vision of a universal religion—a fact exposed in Leo XIII’s Humanum Genus (1884).
Omission of Supernatural Finality
Nowhere does the article acknowledge the Church’s divine mandate to convert non-Catholics. Prevost’s gratitude toward Armenian schismatics directly contradicts Boniface VIII’s Unam Sanctam (1302): “Subesse Romano Pontifici omni humanae creaturae declaramus… omnino esse de necessitate salutis” (We declare every human creature subject to the Roman Pontiff… is necessary for salvation). The antipope’s silence on missionary urgency constitutes apostasy by omission.
The celebration of St. Nersès Šnorhali as a unity figure while ignoring his rejection of Roman primacy exemplifies historical revisionism. Armenian Christianity’s survival under Muslim rule does not excuse its schism—a truth Prevost buries beneath false praise for “courageous witness.” As the Council of Florence decreed (Session 8, 1439): “All who are outside the Catholic Church… cannot become partakers of eternal life.”
Conclusion: The Abomination of Desolation
Antipope Prevost’s synodal ecumenism fulfills St. Pius X’s prophecy in Pascendi Dominici Gregis (1907) that Modernists would reduce religion to “experience.” By replacing conversion with dialogue and dogma with process, the Vatican II sect completes its transformation into the “counter-church” foretold in 2 Thessalonians 2:4. True Catholics must reject this sacrilege and cling to the immutable Faith—for as Pius XII warned in Humani Generis (1950): “There can be no greater crime than to sacrifice eternal truth for the sake of temporal gain.”
Source:
Pope Leo XIV highlights synodality as a path for ecumenism (ewtnnews.com)
Date: 25.01.2026