VaticanNews portal reports on the visit of the usurper Robert Prevost, who styles himself “Pope Leo XIV,” to Bamenda, Cameroon, where he presided over a “Meeting of Peace” amid an ongoing separatist conflict. The event featured testimonies from a Catholic archbishop, a Protestant minister, an imam, a religious sister, and a displaced family. Prevost’s discourse centered on denouncing “masters of war,” lamenting the cost of weapons versus healing, calling for “human fraternity,” and quoting his predecessor Jorge Mario Bergoglio. The entire spectacle, a textbook exercise in the conciliar religion of “human fraternity” and naturalistic pacifism, is a grotesque parody of the Church’s true mission: the salvation of souls for eternal life through the preaching of Christ the King and His Gospel.
The Usurper in Bamenda: A Masterclass in Modernist Substitution of the Supernatural with the Political
The Abomination of Interreligious “Peace” as Liturgy
The very structure of the Bamenda meeting reveals the theological bankruptcy of the conciar sect. The “peace meeting” was not a Catholic act of worship — a Solemn Mass of Reparation, a public Rosary for the conversion of sinners, or a sermon on the Social Kingship of Christ — but a syncretistic gathering where the Catholic usurper sat alongside a Protestant “moderator” and an imam as equal partners in a common political project. This is the religion of Vatican II’s Nostra Aetate made manifest: the leveling of all religions into instruments for earthly peace, denying the exclusive salvific mission of the Catholic Church. As Pope Pius XI declared in Mortalium Animos (1928), the Church has always condemned such gatherings where “the union of prayers” implies “a community of worship” with non-Catholics, for it “leads necessarily to the indifferentism of the present age.” The Bamenda meeting is not an anomaly; it is the logical, inevitable fruit of the conciliar apostasy.
The presence of the imam Mohammad Abubakar as a featured speaker is not merely an ecumenical courtesy; it is a public act of religious indifferentism. Islam is a heresy and a false religion that denies the Divinity of Christ, the Holy Trinity, and the Redemption. To platform its representative as a voice for “peace” alongside the Vicar of Christ (or his usurper) is to implicitly affirm that Islam possesses a legitimate, God-given role in the moral order — a proposition condemned by every Pope who taught the faith integrally. The conciliar sect has replaced the missionary mandate — “Going therefore, teach all nations” (Mt 28:19) — with the diplomatic mandate of “dialogue,” which is nothing but the abdication of Catholic truth before the world.
The Omission of Christ the King and the Supernatural Order
Prevost’s entire discourse in Bamenda is a study in what is absent. Nowhere in the reported address does the name of Jesus Christ appear as King, as Redeemer, as the sole Mediator between God and man. The “peace” he proclaims is entirely horizontal — a matter of “human fraternity,” “healing,” “education,” and “restoration.” This is the naturalism condemned in the Syllabus of Errors (1864), where Pius IX anathematized the proposition that “the entire government of public schools… should be freed from all ecclesiastical authority” (Proposition 47) and that “the Roman Pontiff can, and ought to, reconcile himself, and come to terms with progress, liberalism and modern civilization” (Proposition 80). Prevost’s “peace” is precisely this reconciliation with the world — a world that, as St. John teaches, “lieth in wickedness” (1 Jn 5:19).
The true peace of Christ is supernatural. It is the “peace which surpasseth all understanding” (Phil 4:7), the fruit of grace, of the state of sanctifying grace in the soul, of submission to the divine will. Pius XI, in Quas Primas, taught that “the peace of Christ is in the Kingdom of Christ” and that “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.” Prevost’s “peace” is the peace of the United Nations, of the World Economic Forum, of the globalist project — a peace without Calvary, without the Cross, without repentance. It is, in the language of St. James, “the peace of the world” which is “earthly, sensual, devilish” (Jas 3:15).
The “Masters of War” Rhetoric: A Substitute for the Prophetic Office
Prevost’s denunciation of “masters of war” who “spend billions on weapons but dedicate nothing to helping people heal” is a perfect example of the conciliar substitution of Catholic prophecy with leftist political commentary. The true prophetic office of the Church is to denounce sin — original and actual — and to call all men, including rulers, to conversion. The Church has always taught that war is permitted under strict conditions of just war theory, and that the bearing of arms in a just cause is not inherently sinful. By reducing the problem of violence to a matter of resource allocation — “billions for weapons, nothing for healing” — Prevost reveals his captivity to the secular, materialist framework of the globalist elite he ostensibly criticizes.
Moreover, his lament that “it only takes a moment to destroy, yet often a lifetime is not enough to rebuild” is a banal truism that any secular politician could utter. Where is the supernatural perspective? Where is the reminder that the greatest destruction is the destruction of souls in mortal sin? Where is the warning of eternal damnation? The silence is deafening, because the conciliar sect has abandoned the preaching of hell, of judgment, of the four last things. As the False Fatima Apparitions file notes, the modernist message “focuses on external threats… omitting the main danger: modernist apostasy within the Church.” Prevost’s Bamenda address is a living illustration of this diversion.
The Quotation of Bergoglio: Continuity of Apostasy
Prevost closes his address by quoting Jorge Mario Bergoglio’s Evangelii Gaudium: “My mission of being in the heart of the people is not just a part of my life… that is the reason why I am here in this world.” This is not a passing reference; it is a declaration of theological lineage. Evangelii Gaudium is the manifesto of the conciliar revolution — a document that, in its §276, calls for “continuing dialogue” with Islam as a path to peace, and throughout reduces the Church’s mission to a “periphery” of social concern rather than the supernatural center of salvation. By quoting it approvingly, Prevost signals that there is no rupture, no return to tradition, no correction of course. The “silent revolution” he calls for is the same revolution that began in 1958 with the election of the Freemason Angelo Roncalli as “John XXIII” — the revolution of “human fraternity” that is, in reality, the fraternity of the synagogue of Satan.
The Doves, the Testimonies, and the Theater of the New Religion
The release of doves outside the Cathedral of St. Joseph is a pagan symbol adopted by the conciar sect as a substitute for true Catholic signs. The dove of peace is not the Dove of the Holy Spirit; it is the logo of the United Nations, of the Olympic Games, of the globalist movement. Its use in a “peace meeting” led by the usurper is a ritual act of the new conciliar religion — a religion of symbols without substance, of gestures without grace, of community without communion with the true Church.
The testimonies of the displaced family, the religious sister, and the traditional chief are presented as the “lived experience” that grounds the usurper’s message. But in the true Church, the ground of all teaching is divine revelation, not human experience. The modernist error, condemned by St. Pius X in Pascendi Dominici Gregis (1907), is precisely the elevation of “religious experience” and “consciousness” above the objective deposit of faith. Prevost’s reliance on testimonies is not pastoral sensitivity; it is theological modernism in action.
Conclusion: The City on a Hill That Is Not the Church
Prevost told the people of Bamenda: “Bamenda, today you are the city on the hill, resplendent in the eyes of all.” But Our Lord said, “You are the light of the world. A city that is set on a hill cannot be hid” (Mt 5:14) — and He was speaking of the Catholic Church, not of a war-torn African city. The usurper’s inversion is telling: he looks to the world for light, rather than proclaiming that the Church alone is the light of the world. This is the essence of the conciar apostasy — the Church no longer illuminates the world; the world illuminates the Church.
The Bamenda visit is not a mission of peace. It is a propaganda exercise for the religion of humanity, the cult of man, the “silent revolution” that has been destroying the Catholic Church since 1958. The true peace of Christ will not come through the speeches of usurpers, the release of doves, or the dialogue of imams and Protestants. It will come only through the restoration of the Social Kingship of Christ, the preaching of the Gospel to all nations, and the return of the Church to her supernatural mission — a mission that the conciliar sect has betrayed and that only the faithful who hold the integral Catholic faith can preserve until the day of the Lord’s coming.
“His reign, namely, extends not only to Catholic nations or to those who, by receiving baptism according to law, belong to the Church, even though their erroneous opinions have led them astray or discord has separated them from love, but His reign encompasses also all non-Christians, so that most truly the entire human race is subject to the authority of Jesus Christ.” — Pope Pius XI, Quas Primas (1925)
Source:
Pope in Bamenda: ‘Woe to those who manipulate religion for military or political gain’ (vaticannews.va)
Date: 16.04.2026