The Naturalistic Lent of the Apostate “Pope” Leo XIV
Summary of the Conciliar Narrative
The “Vatican News” portal reports that the antipope known as “Pope Leo XIV” delivered a homily for Ash Wednesday at the Basilica of Saint Sabina. The core of his message centered on “calling death for what it is” in a world “ablaze” with war, the communal nature of Lent as a time to recognize both personal and “structures of sin,” and an appeal to young people seeking “authentic ways to renew their lives” through Lenten repentance. The homily framed Lent not as a traditional Catholic penitential season focused on the supernatural, but as a naturalistic, community-oriented search for accountability and renewal open to “the many restless people of good will.” This presentation is a quintessential example of the post-conciliar church’s systematic replacement of Catholic dogma with secular humanist platitudes.
I. Factual & Theological Deconstruction: The Omission of the Supernatural
The homily’s most fundamental error is its complete silence on the supernatural purpose of Lent and the sacramental life of the Church. The antipope speaks of sin, repentance, and community, but within a purely natural and sociological framework.
Structures of Sin vs. The Reality of Sin and Grace: The concept of “structures of sin” (economic, cultural, political, religious) is a product of modernistic, sociological theology, condemned by the infallible Magisterium. Pope Pius IX’s Syllabus of Errors anathematizes the notion that “the civil authority may interfere in matters relating to religion, morality and spiritual government” (Error 44) and that “the civil power… has a right to an indirect negative power over religious affairs” (Error 41). The “structures of sin” language implicitly grants secular ideologies and powers a normative, quasi-independent status, contrary to the Catholic doctrine that all social structures must be ordered to the Social Reign of Christ the King. True Catholic teaching, as defined by Pope Pius XI in Quas Primas, holds that “all power in heaven and on earth is given to Christ the Lord” and that “His reign encompasses all human nature.” There is no autonomous “political” or “cultural” sphere outside the jurisdiction of Christ the King and His Church. The antipope’s framework, by accepting these “structures” as a given reality to be “freed” from through vague repentance, accepts the modernist separation of the sacred from the secular, which Quas Primas identifies as the root cause of societal collapse: “When God and Jesus Christ… were removed from laws and states… the foundations of that authority were destroyed.”
The Silence on the Sacrifice of the Mass and Penance: The homily makes no mention of the Holy Mass as the unbloody sacrifice of Calvary, the central act of Lenten worship. It does not speak of the Mass as a propitiatory sacrifice for sin, a doctrine defined by the Council of Trent and violently attacked by the Modernists condemned in St. Pius X’s Lamentabili Sane Exitu (Propositions 38-46). The call to “repentance” is stripped of its sacramental context. There is no reference to the Sacrament of Penance, wherein the penitent receives absolution from a priest acting in persona Christi, a power given to the Apostles and their successors (John 20:22-23). This omission is not accidental; it is the logical outcome of the conciliar revolution’s reduction of penance from a sacrament that remits guilt and eternal punishment to a vague “renewal of life” in community. The Lamentabili condemned the proposition that “the Church very slowly accustomed itself to [the] concept” of a sinner absolved by Church authority (Proposition 46), a direct refutation of the antipope’s implicit denial of the Sacrament’s divine institution and efficacy.
Lent as “Community” vs. Lent as Penitential Preparation: The antipope calls Lent “a powerful time for community,” a “community of witnesses that recognises their sins.” This is a profound deformation. While the Catholic Church is indeed a community, the primary purpose of Lent is not communal bonding but individual and collective penance, prayer, and almsgdao to make satisfaction for sin, to draw closer to God, and to prepare for the Passion and Resurrection. The traditional Liturgy of Ash Wednesday imposes the stark reminder: “Remember, O man, that thou art dust, and unto dust thou shalt return.” The focus is on memento mori, the individual’s death and judgment, not on building a “community of witnesses.” The antipope’s inversion prioritizes horizontal community over vertical relationship with God, a hallmark of the post-conciliar “Church of the People of God” condemned by sedevacantist theologians as a humanistic construct.
II. Linguistic & Symptomatic Analysis: The Language of the Apostate
The rhetoric employed is not the language of Catholic dogma but of modern psychology and sociology.
“Call death for what it is”: This phrase, while seemingly stark, is emptied of its Catholic content. In Catholic tradition, “calling death for what it is” means recognizing it as the wages of sin (Romans 6:23), the door to particular judgment, and the moment of eternal destiny (heaven, purgatory, or hell). The antipope uses it to evoke a vague, existential dread in the face of global war, divorcing it from its supernatural context. He does not say: “Call death for what it is: the end of your time to merit, the immediate entrance into the particular judgment where your soul will be weighed by Christ the Judge.” This omission is a deliberate silencing of the last things, a central tenet of integral Catholic faith.
“Restless people of good will”: This is direct conciliar jargon, echoing Vatican II’s Gaudium et Spes and its appeal to “the whole of humanity.” It implies a universal, implicit goodness and a vague “restlessness” that can be satisfied by a nebulous “renewal of life” within the conciliar structures. It is a denial of the Catholic doctrine of extra Ecclesiam nulla salus (outside the Church there is no salvation), defined by Pope Boniface VIII in Unam Sanctam and reiterated by the Syllabus (Error 18). The “good will” of non-Catholics, without explicit conversion and incorporation into the Catholic Church, is insufficient for salvation. The antipope’s language opens the door to religious indifferentism, the very error condemned by Pius IX.
“Accountability for wrongdoings in the Church and in the world”: This phrase, appealing to the young, is a coded endorsement of the conciliar and post-conciliar culture of “accountability” that has led to the public scapegoating of clergy, the secularization of Church governance, and the acceptance of Freemasonic principles of transparency and investigation. It fuels the naturalistic, democratic ideal that the Church should be run like a corporation answerable to public opinion, a direct violation of the doctrine that the Church is a societas perfecta (a perfect society) with authority derived from Christ, not from the faithful. The Syllabus condemns the idea that “the Church is not a true and perfect society… but it appertains to the civil power to define what are the rights of the Church” (Error 19). The call for “accountability” here is a Trojan horse for this very error.
III. Theological Confrontation: The Antipope vs. Pre-Conciliar Doctrine
1. On the Kingship of Christ: The antipope’s homily is a study in omission regarding the Social Reign of Christ the King. Pope Pius XI’s Quas Primas, promulgated in 1925—the same year as the Feast of Christ the King—is the definitive magisterial teaching on this point. Pius XI taught that Christ’s kingdom “encompasses all men” and that “it matters not whether individuals, families, or states, for men united in societies are no less subject to the authority of Christ than individuals.” He explicitly stated that the neglect of this reign is the cause of all societal ills: “When God and Jesus Christ… were removed from laws and states… the entire human society had to be shaken.” The antipope, by speaking of “structures of sin” without calling for the explicit, public submission of all social orders—political, economic, cultural—to the divine law and the authority of the Catholic Church, is perpetuating the very apostasy Pius XI lamented. He offers a Lenten “renewal” that leaves the world in its rebellion against Christ the King.
2. On Sin and Repentance: Catholic theology, as taught by St. Thomas Aquinas and the Council of Trent, defines sin as an offense against God, a violation of His eternal law, which wounds the sinner’s soul and deserves eternal punishment. Repentance (contrition) must be supernaturally motivated—by the love of God above all things (contrition of charity) or by fear of Hell (attrition), which is perfected by the Sacrament of Penance. The antipope’s call to “call death for what it is” is presented as a natural, communal realization, not as a supernatural act of the will moved by grace to sorrow for sin out of love for God. This aligns with the Modernist error condemned in Lamentabili: “Faith, as assent of the mind, is ultimately based on a sum of probabilities” (Proposition 25) and “The dogmas of faith should be understood according to their practical function, i.e., as binding in action, rather than as principles of belief” (Proposition 26). The homily reduces doctrine to praxis, to a “renewal of life” devoid of necessary intellectual assent to revealed truth.
3. On the Nature of the Church: The description of the Church as a “community of witnesses” is a deliberate echo of the conciliar, democratized ecclesiology. The true Church, as defined by the Council of Trent and Pope Pius XII in Mystici Corporis Christi, is the Mystical Body of Christ, a hierarchical, supernatural society founded by Christ, with the Pope as its visible head. Its primary end is the salvation of souls, not the building of a “community” in the sociological sense. The antipope’s language erases the hierarchical, dogmatic, and sacramental nature of the Church, replacing it with a flat, horizontal model of “witnesses” recognizing sin together. This is the “ecclesiology of the People of God” condemned by sedevacantists as a return to the Protestant notion of the Church as a mere assembly of the faithful.
IV. The Symptomatic Apostasy: A Lent Without God
The homily is a perfect symptom of the total apostasy of the post-conciliar hierarchy. It is a Lenten message that could have been delivered by a Unitarian Universalist minister or a secular humanist ethicist. Its god is a vague, immanent presence in “community” and “renewal,” not the personal, transcendent, Triune God who demands exclusive worship, who became Incarnate, died on the Cross, and rose again. The antipope speaks of “sin” but not of mortal sin that damns souls. He speaks of “repentance” but not of the Sacrament of Penance as the sole ordinary means of remission of mortal sin after Baptism. He speaks of “death” but not of the particular judgment or the four last things. He speaks of “the world ablaze” but does not call for the consecration of nations to the Sacred Heart of Jesus as the only remedy, as Pius XI and Leo XIII commanded.
This is the “abomination of desolation” standing in the holy place (Matthew 24:15): a religious service, using Catholic vestments and rites, that systematically empties the faith of its supernatural content and replaces it with a naturalistic, human-centered morality. The antipope “Leo XIV” and his entire conciliar sect are guilty of the greatest crime: the murder of souls by leading them to believe they can “renew their lives” and find “authentic ways” without the necessity of the Catholic faith, the sacraments, and submission to the true (pre-1958) Magisterium.
Conclusion: A Call to the True Remnant
The faithful remnant must see this homily for what it is: a diabolical inversion. Lent is not a time for vague community building or naturalistic “accountability.” It is a time for rigorous penance, for fervent reception of the sacraments (where they are still validly administered by true priests outside the conciliar structures), for intense prayer and reparation for sin, and for the explicit rejection of the modern world and its errors. The antipope offers a Lent that leads to hell. The true Catholic Lent, as lived by the saints and taught by the Church before the revolution, leads to Calvary and thence to the Resurrection. We must have “no fellowship with the unfruitful works of darkness, but rather reprove them” (Ephesians 5:11). The “restless people of good will” are being offered a cup of poisoned water. Our duty is to offer them the living water of Catholic truth, even if it means standing utterly alone, as the true Church has always stood, against the world, the flesh, and the devil—and against the apostate hierarchy occupying the Vatican.
Source:
Pope on Ash Wednesday: ‘Call death for what it is’ (vaticannews.va)
Date: 18.02.2026