EWTN News reports that the usurper Robert Prevost, calling himself “Pope Leo XIV,” has announced a consistory for June 26–27, 2026, in which he calls for the relaunch of Evangelii Gaudium, the apostolic exhortation of the apostate Jorge Mario Bergoglio, and reaffirms synodality as the operative model of the conciliar sect.
In his letter to the College of Cardinals dated April 12, Leo XIV praised the January 2026 consistory’s work, particularly the decision to set aside the Traditional Latin Mass and relations with episcopal conferences in favor of two themes: “the mission of the Church in the world today” and “synod and synodality as an instrument and style of collaboration.” He called Evangelii Gaudium “a significant point of reference” that “refocuses everything on the kerygma as the heart of our Christian and ecclesial identity.” The “pope” spoke of “missionary boldness,” “pastoral and missionary conversion,” a Church that “spreads through attraction rather than conquest,” and mission aimed not at “its own survival but the communication of the love with which God loves the world.”
The Kerygma Without Dogma: A Gospel Stripped of Truth
The invocation of the kerygma as the “heart of Christian and ecclesial identity” is a masterful piece of modernist sleight of hand. By reducing the Gospel to a proclamation stripped of defined dogma, the conciar sect empties the faith of its content. What does Leo XIV mean by “Christ at the center”? The Christ of Quas Primas, who possesses “supreme and unlimited dominion over all creation” and before whom “every tongue must confess that our Lord Jesus Christ is in the glory of God the Father”? Or the Christ of the synodal process — a Christ who listens, who accompanies, who never defines, who demands nothing, and who judges no one?
The modernist kerygma is not the preaching of the Apostles, who proclaimed that “there is no other name under heaven given to men by which we must be saved” (Acts 4:12). It is a kerygma compatible with indifferentism, the very error condemned by Pius IX in the Syllabus of Errors: “Man may, in the observance of any religion whatever, find the way of eternal salvation” (Proposition 16), and “Good hope at least is to be entertained of the eternal salvation of all those who are not at all in the true Church of Christ” (Proposition 17). When Leo XIV speaks of a mission “yielding neither to the temptation of proselytism nor to a merely institutional mentality,” he is not correcting an abuse — he is denying the divine command: “Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit” (Matthew 28:19). The Church does not “attract” through ambiguity; she conquers souls through the preaching of truth and the administration of the sacraments.
Evangelii Gaudium: The Manifesto of the Conciliar Apostasy
That Leo XIV calls for a “relaunch” of Evangelii Gaudium is itself a devastating admission. The exhortation of Bergoglio has been the programmatic document of the conciliar revolution — a text in which the social doctrine of the Church is reduced to horizontal concerns, in which the devil is never named, in which the distinction between the state of grace and the state of sin is effectively erased, and in which the Church is presented not as the one ark of salvation but as a “field hospital” that exists primarily to comfort those already wounded, not to rescue them from eternal perdition.
The “honest assessment” that Leo XIV proposes is itself a trap. An honest assessment would require acknowledging that Evangelii Gaudium is a document saturated with modernist principles: the primacy of conscience over law, the implicit denial of the necessity of the Church for salvation, the reduction of evangelization to social engagement, and the systematic omission of the supernatural end of man. Pius IX condemned the proposition that “the Church ought to be separated from the State, and the State from the Church” (Syllabus, Proposition 55). Evangelii Gaudium does not merely separate the Church from the State — it separates the Church from her own supernatural mission, reducing her to a nongovernmental organization with a religious veneer.
Synodality: The Democratization of the Mystical Body
The elevation of “synod and synodality as an instrument and style of collaboration” is perhaps the most revealing element of Leo XIV’s program. Synodality is not a development of Catholic ecclesiology — it is its destruction. The Church is not a democracy. She is a hierarchical society instituted by Christ, governed by the authority of the Roman Pontiff and the bishops in communion with him. The Code of Canon Law of 1917, reflecting immemorial teaching, established that the supreme authority in the Church belongs to the Roman Pontiff by divine right, and that ecumenical councils exercise authority under and with him — not as a “style of collaboration” among equals.
The synodal process transforms the Church from a teaching authority into a listening assembly. It replaces the magisterium — the binding authority to teach, govern, and sanctify — with dialogue, discernment, and consensus. This is the ecclesia discens (learning Church) absorbing the ecclesia docens (teaching Church), a proposition explicitly condemned in Lamentabili sane exitu: “The Church listening cooperates in such a way with the Church teaching in defining truths of faith, that the Church teaching should only approve the common opinions of the Church listening” (Proposition 6). St. Pius X identified this as a hallmark of Modernism — the synthesis of all heresies — and condemned it with the penalty of excommunication.
The Deliberate Exclusion of the Traditional Mass
Most damning of all is the report that the cardinals, under Leo XIV’s guidance, “set aside the liturgical question — specifically the rite used before the Second Vatican Council.” This is not an oversight. It is a deliberate, calculated act of war against the Most Holy Sacrifice of the Mass. The Traditional Latin Mass is the liturgical expression of Catholic doctrine — the doctrine of the propitiatory sacrifice, of the Real Presence, of the priesthood as an ontological reality, of the Church’s worship directed ad Deum, not ad populum.
By setting aside the liturgical question, Leo XIV signals that the conciliar sect has no intention of restoring the true worship of God. The Novus Ordo Missae, with its table of assembly, its communal meal theology, its orientation toward the people, and its systematic obscuring of the sacrificial character of the Mass, is not a reform — it is a revolution. And Leo XIV intends to deepen that revolution, not reverse it. The “organizational excesses” he warns against are not the abuses of the conciliar liturgy — they are any obstacles to the full implementation of the synodal, missionary, Bergoglian program.
Mission Without the Supernatural: Naturalistic Humanism as the Soul of the Neo-Church
Leo XIV’s vision of mission is entirely horizontal. He speaks of “welcoming communities that use accessible language, attentive to the quality of relationships, and capable of offering places for listening, accompaniment, and healing.” Nowhere in his letter is there any mention of the necessity of baptism for salvation, of the state of grace, of the reality of sin, of the obligation to keep the commandments, of the Four Last Things, or of the eternal destiny of every human soul. The “healing” he offers is not the healing of sacramental absolution it is the therapeutic comfort of a secular counselor dressed in ecclesiastical vestments.
This is the naturalistic humanism that Pius IX condemned as the soul of liberalism: “The best theory of civil society requires that popular schools… should be freed from all ecclesiastical authority, control and interference” (Syllabus, Proposition 47). The neo-church of Leo XIV has internalized this principle so thoroughly that it no longer even recognizes the supernatural order as distinct from the natural. The “mission” of this church is not the salvation of souls — it is the improvement of the world. It is the principle of immanence condemned by St. Pius X in Pascendi Dominici Gregis: the reduction of all religious truth to human experience and social progress.
The Small Flock Theology: A Rationalization of Failure
Leo XIV’s statement that “even when the Church finds herself in a minority, she is called to live with confident courage, as a small flock bringing hope to all” is not humility — it is the rationalization of catastrophic failure. The Church was never meant to be a “small flock.” Christ founded her to encompass all nations. The “small flock” theology is the conciar sect’s way of accepting — indeed, embracing — the collapse of Catholic civilization, the emptying of churches, the loss of the faith by entire nations, and the triumph of secularism. Rather than calling for repentance, for the return to Tradition, for the restoration of the Social Kingship of Christ, Leo XIV tells his cardinals to be “confident” in their irrelevance.
This is the exact opposite of the teaching of Pius XI in Quas Primas: “The hope of lasting peace will not yet shine upon nations as long as individuals and states renounce and do not wish to recognize the reign of our Savior.” The reign of Christ is not advanced by “confident courage” in minority status — it is advanced by the restoration of Catholic doctrine, Catholic worship, Catholic morality, and Catholic authority in every nation on earth.
Conclusion: The Abomination of Desolation Continues
The consistory announced by Leo XIV is not a gathering of the Church — it is a meeting of the occupying forces of the abomination of desolation. Every element of his program — the relaunch of Evangelii Gaudium, the deepening of synodality, the exclusion of the Traditional Mass, the reduction of mission to horizontal humanism, the embrace of minority status — confirms that the conciar sect is not a church in crisis but an anti-church in full operation.
The faithful who cling to the integral Catholic faith — the faith of the Fathers, of the Councils, of the pre-conciliar Magisterium — must recognize this for what it is: not a call to dialogue, but a declaration of war against the Kingship of Christ. The response is not accommodation but resistance. Non possumus — we cannot. The faith was delivered once and for all to the saints (Jude 1:3), and no consistory, no synod, no “pope” of the conciar sect has the authority to alter it by one iota.
Source:
Pope Leo XIV calls June consistory of cardinals, says Evangelii Gaudium must be relaunched (ewtnnews.com)
Date: 14.04.2026