EWTN News reports on the itinerary and context of the visit by the usurper Robert Prevost, known as “Pope Leo XIV,” to Equatorial Guinea, the final stop on an 11-day, four-nation African journey. The article presents the visit as a moment of “spiritual renewal” and an affirmation of the local Church’s “growing maturity,” detailing the country’s Catholic demographics, its Spanish colonial heritage, and the cordial relations between the post-conciliar structures and the long-standing regime of President Teodoro Obiang Nguema Mbasogo. This diplomatic pageant, however, is not an act of Catholic evangelization but a calculated exercise in legitimizing the conciliar sect and its modernist agenda on a continent ravaged by poverty, false religion, and the lingering effects of colonialism, all while the true Church’s mission of salvation is utterly abandoned.
The Diplomatic Circus: A Usurper’s Quest for Legitimacy
The entire premise of this “apostolic journey” is a grotesque parody of the missionary zeal of the true Church. The article states the visit is to be viewed as “both a moment of spiritual renewal and an affirmation of the local Church’s growing maturity.” This language is not that of the Church of Christ, which seeks the conversion of souls and the establishment of His Social Kingdom, but of a non-governmental organization seeking validation and expansion. The “Church” here is reduced to a social service provider, with the article noting its role in “education, health care, and social organization.” This is the naturalistic humanism condemned by Pope Pius XI in Quas Primas, where the reign of Christ the King is replaced by the reign of secular progress and social development.
The visit’s timing and itinerary are purely political. The article highlights that “Equatorial Guinea’s confirmation of the papal pastoral visit followed Angola’s announcement, positioning Hispanic and Lusophone (Portuguese-speaking) Africa at the forefront.” This is not a pastoral plan but a geopolitical strategy, mirroring the methods of any secular power bloc. The emphasis on linguistic and cultural symbolism—”Spanish, Portuguese, and potentially French, English, and Arabic”—reveals a focus on the Church’s universality as a multicultural project, not on the universality of the one true Faith delivered once and for all to the saints (Jude 1:3). This is the false ecumenism and religious indifferentism condemned in the Syllabus of Errors (Proposition 15, 17, 77).
The Omission of the Supernatural: A Telltale Sign of Apostasy
The most damning aspect of this article, and the entire enterprise it describes, is its profound silence on the supernatural mission of the Church. There is no mention of the necessity of baptism for salvation, the reality of sin, the need for conversion to the Catholic Faith, the propitiatory sacrifice of the Mass, or the eternal consequences of rejecting Christ. The “spiritual renewal” promised is a hollow, psychological concept, devoid of any reference to grace, merit, or the last things.
The article describes the country’s Catholic identity as a blend of “Hispanic Catholic heritage and African cultural expression.” This is a relativistic and modernist formulation, suggesting that the Faith is merely one cultural expression among others, adaptable and evolving. This directly contradicts the teaching of St. Pius X in Pascendi Dominici Gregis, which condemns the modernist view that “Christian doctrine was initially Jewish, but through gradual development, it became first Pauline, then Johannine, and finally Greek and universal” (Lamentabili, Proposition 60). The Faith is not a cultural artifact; it is the immutable deposit of divine truth.
Collaboration with a Tyrant: The Church as a Servant of the World
The article proudly notes the “consistently cordial” relations between the post-conciliar Vatican and the regime of President Teodoro Obiang Nguema Mbasogo, who has ruled since 1979. It describes a meeting where “Pope Leo XIV and Teodoro discussed, among other topics, ‘the contribution of the Catholic Church in the fields of education and health care, and for the human, social, and cultural development of the population.'” This is a scandalous betrayal of the Church’s prophetic role.
The true Church has always taught that Christ is King, and that all authority, including that of states, is subject to Him. Pope Pius XI, in Quas Primas, explicitly states: “Let rulers of states therefore not refuse public veneration and obedience to the reigning Christ, but let them fulfill this duty themselves and with their people, if they wish to maintain their authority inviolate and contribute to the increase of their homeland’s happiness.” Instead of demanding that this tyrant recognize the social reign of Christ the King, repent of his sins, and govern according to divine law, the conciliar sect praises his regime for its “cordial” relations and discusses “development.” This is the very “reconciliation with progress, liberalism and modern civilization” condemned as an error in the Syllabus of Errors (Proposition 80).
The “Local Church” Myth: A Modernist Construct
The article repeatedly refers to the “local Church” of Equatorial Guinea, its “growing maturity,” and its “Indigenous” leadership. This is a hallmark of the conciliar revolution, which replaced the universal, hierarchical Church of Christ with a collection of national and local “churches” engaged in “dialogue” with their cultures. This is the error of “national churches, withdrawn from the authority of the Roman pontiff and altogether separated,” condemned in the Syllabus of Errors (Proposition 37).
The true Church is one, holy, catholic, and apostolic. Its unity is not a federation of local entities but a single, visible society under the authority of the Vicar of Christ. The emphasis on “local maturity” and “Indigenous leadership” is a subtle form of the democratization of the Church, where the universal Magisterium is replaced by local customs and sensibilities. This is the “evolution of dogmas” condemned by the First Vatican Council and Lamentabili (Proposition 58), where truth is seen as developing with man, not as a fixed and immutable deposit.
The Legacy of John Paul II: A False Model
The article mentions that the last papal visit to Equatorial Guinea was by John Paul II in 1982, who encouraged Catholics to live “in loyalty to Christ and the Church.” This is a reference to a man who, despite any personal piety, was a chief architect of the conciliar revolution, promoting false ecumenism, religious liberty, and the very modernist errors condemned in the sources provided. His visit was not a call to integral Catholic faith but a step in the globalization of the conciliar sect. To hold him up as a model is to endorse the apostasy he helped perpetuate.
The entire narrative of this article is a testament to the complete triumph of Modernism within the structures occupying the Vatican. There is no call to conversion, no defense of dogma, no recognition of the Church’s exclusive right to teach, govern, and sanctify. Instead, we see a diplomatic mission focused on social development, cultural dialogue, and political legitimacy. This is not the Church of Christ; it is the “abomination of desolation” (Matthew 24:15), a counterfeit structure that, while using the name of Catholic, has emptied the Faith of its supernatural content and reduced it to a humanitarian project. The true Church endures in the faithful who profess the integral Catholic faith, untainted by the modernist poisons of the conciliar sect.
Source:
Pope Leo XIV in Africa: 7 things to know about the Catholic Church in Equatorial Guinea (ewtnnews.com)
Date: 21.04.2026