EWTN News reports that the usurper Leo XIV, during his visit to the Marian shrine of Mama Muxima in Kimbaxe, Angola, on April 19, 2026, urged young Angolans to build “a better, welcoming world, where there is no more war, injustice, poverty, or dishonesty.” The article, originally published by ACI Stampa and adapted by EWTN News, presents the address as a moment of spiritual encouragement, quoting the antipope extensively on themes of peace, justice, and Marian devotion. However, a careful examination of the content, omissions, and underlying assumptions reveals a message stripped of supernatural substance, saturated with naturalistic humanism, and consistent with the post-conciliar apostasy that has transformed the Catholic Church into a vehicle for secular ideology. The visit itself—to a shrine whose authenticity is theologically suspect—and the language employed by the antipope confirm that this is not a call to holiness but a recruitment drive for the religion of man.
The Gospel Redefined: From Salvation to Social Engineering
The central thrust of Leo XIV’s address is a call to “build a better, welcoming world, where there is no more war, injustice, poverty or dishonesty, and where the principles of the Gospel increasingly inspire and shape hearts, structures, and programs, for the good of all.” This formulation is not Catholic teaching; it is the language of the United Nations, of Masonic humanitarianism, of the very secularism condemned by Pope Pius XI in Quas Primas as “the plague that poisons human society.” The Gospel, properly understood, is not a set of “principles” to inspire “structures and programs”—it is the proclamation of the supernatural truth that Jesus Christ is the only Savior, that His Church is the sole ark of salvation, and that the ultimate destiny of every soul is eternal beatitude or eternal damnation. By reducing the Gospel to a blueprint for social reform, the antipope commits the very error condemned in the Syllabus of Errors: the subordination of divine revelation to the ends of earthly social life (Proposition 48).
The article quotes Leo as saying, “It is love that must triumph, not war!”—a sentiment that sounds pious but is, in context, a denial of the just war doctrine articulated by St. Augustine and St. Thomas Aquinas, and a repudiation of the Church’s historical teaching that temporal peace is subordinate to the peace of Christ, which comes only through the submission of nations to His royal authority. Pius XI taught 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” (Quas Primas). The antipope’s vision of peace is not the Pax Christi but the Pax Mundi—the false peace of the Antichrist, built on the exclusion of God from public life.
The Omission of the Supernatural: A Message Without Grace, Sacraments, or Sin
What is most striking about the address—and what the article faithfully reproduces without criticism—is the complete absence of any reference to the supernatural order. There is no mention of the state of grace, the necessity of confession, the reality of mortal sin, the obligation to receive the Most Holy Eucharist worthily, or the eternal consequences of rejecting God’s law. The antipope speaks of “loving every person with a mother’s heart” and “dedicating ourselves to the good of one another, especially the poorest,” but he never once identifies what that “good” truly is: the salvation of souls for eternal life. This is not an oversight; it is the hallmark of Modernism, which, as St. Pius X taught in Pascendi Dominici Gregis, reduces religion to a sentiment and faith to a “religious experience” divorced from objective truth.
The article quotes Leo as saying, “Like Mary, we too are made for heaven,” but this is immediately followed by the naturalistic corollary: “As we journey toward heaven with joy, we look to her as our good Mother and model of holiness. Following her example, we bring the light of the risen One to the brothers and sisters we meet.” The “light of the risen One” is not the light of revealed truth, the light of the sacraments, or the light of martyrdom—it is the light of humanitarian service, of feeding the hungry and caring for the sick, as if these corporal works of mercy were ends in themselves rather than means ordered toward the supernatural end of man. This is the “dogmaless Christianity” condemned by the Holy Office in Lamentabili Sane Exitu (Proposition 65): “Contemporary Catholicism cannot be reconciled with true knowledge without transforming it into a certain dogmaless Christianity, that is, into a broad and liberal Protestantism.”
The Shrine of Mama Muxima: A Case Study in Suspicious Marian Devotion
The article describes the shrine of Mama Muxima as “one of Angola’s best-known Marian sanctuaries,” built by the Portuguese in the 17th century, and notes that its name means “Mother of the Heart” in Kimbundu. The antipope himself reflects on this title, saying, “It is a beautiful title, which makes us reflect on the heart of Mary: a pure and wise heart, capable of treasuring and pondering the extraordinary events in the life of the Son of God.” But the article provides no theological critique of this devotion, no examination of its origins, and no warning about the dangers of syncretism. The name “Mama Muxima” is not a traditional Catholic title; it is a local adaptation, and the shrine’s history—built by Portuguese colonizers in the 17th century—raises immediate questions about the blending of Catholic and indigenous religious practices. The Church has always been vigilant against such syncretism, as the Syllabus of Errors condemns the idea that “Catholics may approve of the system of educating youth unconnected with Catholic faith and the power of the Church” (Proposition 48).
Moreover, the antipope’s visit to this shrine is consistent with the post-conciliar pattern of promoting dubious Marian apparitions and devotions as tools of ecumenical and interreligious dialogue. Just as Fatima has been reinterpreted as a call for “conversion of Russia” without specifying Catholicism, so Mama Muxima is presented as a symbol of “national memory and hope”—a naturalistic, patriotic sentiment that has nothing to do with the supernatural mission of the Church. The article notes that the cornerstone of a future basilica was laid in 2022 by the president of the republic and blessed by the late Cardinal Alexandre do Nascimento, and that this fulfills a promise made by the Angolan government during John Paul II’s 1992 visit. This is not a Catholic shrine; it is a state-sponsored monument to religious indifferentism, blessed by a cardinal of the conciliar sect and now promoted by an antipope.
The Invocation of John Paul II: A Heretic as Authority
The article quotes Leo as invoking St. John Paul II, describing the rosary as the prayer of a Christianity that has preserved the “freshness of its beginnings and feels drawn by the Spirit of God to ‘set out into the deep’ … to proclaim, and even cry out, before the world that Jesus Christ is Lord and Savior.” This is a scandalous appeal to the authority of a man who, by any measure of pre-conciliar Catholic theology, was a manifest heretic and apostate. John Paul II’s entire pontificate was characterized by the promotion of false ecumenism, religious liberty, and the religion of man—errors condemned in the Syllabus of Errors, Pascendi, and Quas Primas. His “canonization” by the conciliar sect is null and void, as an antipope has no authority to canonize anyone. The invocation of his name is not a sign of continuity with Catholic tradition; it is a sign of adhesion to the very Modernism that the true Church has always condemned.
The article also notes that the shrine fulfills a promise made during John Paul II’s 1992 visit to Angola. This is presented as a positive development, but it is in fact a further entanglement of the Church with the state, a violation of the principle taught by Pius XI that “the Church, established by Christ as a perfect society, demands for itself by a right belonging to it, which it cannot renounce, full freedom and independence from secular authority” (Quas Primas). The promise was made not to the Church but to the Angolan government, and its fulfillment is celebrated as a triumph of state-church collaboration—the very “separation of Church and State” condemned in the Syllabus of Errors (Proposition 55).
The Language of the Address: Bureaucratic, Sentimental, and Devoid of Doctrine
The tone of the antipope’s address, as reproduced in the article, is revealing. Phrases like “a better, welcoming world,” “the principles of the Gospel increasingly inspire and shape hearts, structures, and programs,” and “workers for justice and bearers of peace” are not the language of the Catholic Magisterium; they are the language of international diplomacy, of NGO mission statements, of the very secularism that the Church has always opposed. There is no mention of the Four Last Things, no call to repentance, no warning about the reality of hell, no exhortation to receive the sacraments. The address is a masterpiece of theological emptiness, a sermon that could be delivered at any interfaith gathering without causing the slightest offense.
The article itself reproduces this tone without criticism. It describes the shrine as a place where “for centuries, many men and women have prayed in times of joy and also in moments of sorrow and great suffering in the history of this country,” but it never asks: What were they praying for? Were they praying for the conversion of sinners, for the salvation of souls, for the triumph of the Church? Or were they praying for the end of colonial rule, for national independence, for social justice? The article does not say, because it does not care. The suffering of Angola is presented as a naturalistic problem to be solved by human effort, not as a consequence of sin to be remedied by grace.
The Legion of Mary: A Tool of the Conciliar Sect
The article notes that the antipope addressed “young people, members of the Legion of Mary, and other pilgrims gathered at the shrine.” The Legion of Mary, once a genuinely Catholic apostolate, has been thoroughly co-opted by the conciliar sect and transformed into a vehicle for ecumenical and interreligious dialogue. Its members are not trained in the theology of the Church Militant; they are trained in the theology of the Church of the New Advent, a church that “listens” and “dialogues” rather than teaches and commands. The presence of the Legion of Mary at this event is not a sign of Catholic vitality; it is a sign of the penetration of Modernism into every level of the Church’s organizational structure.
The Antipope’s Final Exhortation: A Call to Apostasy
The address concludes with the antipope invoking a hymn familiar to devotees of Mama Muxima: “Mother of the Heart, we come to you to offer you everything.” He then says, “Dearest friends, let us offer everything to Mary, giving ourselves entirely to our brothers and sisters, and let us joyfully receive, through her intercession, the Lord’s blessing, so that we may bring it to everyone we meet.” This is not a Catholic prayer; it is a mantra of the religion of man. The “Lord’s blessing” is not the blessing of the true God, the God of Abraham, Isaac, and Jacob, the God who became man in the womb of the Virgin Mary and died on the Cross for the salvation of souls—it is the blessing of the god of the United Nations, the god of “peace and love,” the god who asks nothing and condemns no one. The call to “bring it to everyone we meet” is not the call to evangelize and convert; it is the call to spread the gospel of humanitarianism, the gospel of the Antichrist.
Conclusion: The Abomination of Desolation in Angola
The visit of Leo XIV to the shrine of Mama Muxima is not a moment of Catholic revival; it is a manifestation of the abomination of desolation standing in the holy place. The antipope preaches a gospel without Christ, a faith without dogma, a Church without authority. He invokes the name of a heretic as if he were a saint, promotes a suspicious Marian devotion without theological scrutiny, and calls young people to build a world that excludes God from its foundations. The article, published by EWTN News, reproduces all of this without criticism, without analysis, without even the slightest awareness that something is profoundly wrong. This is the conciliar sect in its fullness: a church that has lost the faith, a church that has become a synagogue of Satan, a church that is no longer the Church of Christ but the Church of the Antichrist. The faithful must reject this counterfeit, cling to the immutable Tradition, and pray for the restoration of the true Church—the Church of all ages, the Church that cannot err, the Church that will triumph in the end, not by human effort, but by the power of God.
Source:
Pope Leo XIV urges Angola’s young people to build a world free of war, injustice, and poverty (ewtnnews.com)
Date: 19.04.2026