VaticanNews portal reports on the visit of the antipope Leo XIV (Robert Prevost) to the Jean Pierre Olie Psychiatric Hospital in Malabo, Equatorial Guinea, during his so-called “apostolic journey.” The article presents the usurper of Peter’s throne speaking about “mixed feelings” of sorrow and admiration, praising hospital workers, and quoting a patient who thanked him for “loving us just as we are.” Leo XIV emphasized that hospitals with a Christian mission should be “a civilization of love where a person is welcomed as they are and respected in their frailty,” and that “small acts of kindness are ‘hidden’ poems of life.” He stated that “God does not want us to remain sick forever; he wants to heal us,” and that “only God can fully read” the poem of human suffering. The article, dated April 21, 2026, presents this as a pastoral visit embodying Christian charity. Yet beneath the veneer of humanitarian sentimentality lies the same old modernist reduction of the Faith to mere naturalistic philanthropy — a God who merely “wants to heal” the body while the conciliar sect systematically destroys the souls of millions through apostate liturgy, heretical teaching, and the total abandonment of the supernatural mission of the Church.
The “Civilization of Love” Without the Kingship of Christ
The language employed by Leo XIV throughout this visit is revelatory in its omissions. He speaks of a “civilization of love” grounded in Christianity, yet nowhere — not once — does he mention the Kingship of Jesus Christ over nations, over societies, over every aspect of human life. This is not an accidental oversight; it is the defining hallmark of the entire conciliar revolution. Pius XI, in the encyclical Quas Primas (1925), established the Feast of Christ the King precisely to combat the “secularism of our times, so-called laicism, its errors and wicked endeavors.” He declared with apostolic authority: “The state must leave the same freedom to the members of Orders and Congregations… who are indeed the most valiant helpers of the Pastors of the Church and contribute most to the expansion and establishment of Christ’s Kingdom.” And further: “Not only private individuals, but also rulers and governments have the duty to publicly honor Christ and obey Him.”
What does Leo XIV offer instead? A hospital visit. A poem. “Small gestures of thoughtfulness and kindness.” The entire supernatural edifice of the Faith — the obligation of states to submit to Christ the King, the necessity of the Church’s independence from secular authority, the reality of eternal judgment — is replaced by a saccharine humanitarianism indistinguishable from what any secular NGO might proclaim. This is the anthropocentric shift condemned in advance by every pre-conciliar pope. St. Pius X, in Pascendi Dominici Gregis (1907), identified the core of Modernism as the reduction of religion to sentiment and experience, stripping it of all objective, supernatural, dogmatic content. The antipope’s “hidden poems of life” are precisely this: religion reduced to sentiment, to feeling, to the natural plane — a faith without dogma, a Church without authority, a Christ without a Crown.
“God Wants to Heal Us” — But What of the Soul?
Leo XIV stated: “God does not want us to remain sick forever; he wants to heal us.” On the natural level, this is a truism so banal as to be meaningless. But on the theological level, it is a devastating omission that reveals the spiritual bankruptcy of the conciar sect. The Catholic Faith teaches — with the full weight of Scripture, Tradition, and the Magisterium — that the primary disease of humanity is sin, and that the primary healing offered by Christ is the remission of sins through the sacraments, culminating in the grace of final perseverance and eternal salvation.
Our Lord Jesus Christ said to the paralytic: “Thy sins are forgiven thee” (Mark 2:5) — and only then healed his body, signifying that the healing of the soul is infinitely more important than the healing of the flesh. The Council of Trent, in its Sixth Session, taught that justification is not merely the remission of sins but the sanctification and renewal of the interior man, accomplished through the sacraments of Baptism, Penance, and the Holy Eucharist. The entire sacramental economy of the Church exists for this supernatural healing.
Yet Leo XIV, standing in a psychiatric hospital, says not a single word about sin, grace, confession, the Most Holy Sacrifice of the Mass, or the eternal destiny of the soul. His “holistic vision” of healthcare — borrowed directly from the therapeutic language of modern psychology — is a vision from which the supernatural has been surgically excised. The patients are “welcomed as they are and respected in their frailty,” but there is no call to conversion, no mention of the necessity of the state of grace, no warning that a soul in mortal sin is infinitely more diseased than any body in any hospital bed. This is not Catholicism. This is naturalistic humanism dressed in ecclesiastical vestments — the very “cult of man” condemned by Paul VI’s own Humanae Vitae predecessors and by the entire pre-conciliar Magisterium.
The Director’s Heresy: “A Great Society Surrounds Weakness with Love”
The article quotes Professor Bechir Ben Hadj Ali, the hospital director, who stated: “A truly great society is not one that hides its weaknesses, but one that surrounds them with love.” Leo XIV endorsed this as “a principle of a civilization grounded in Christianity.” But this statement, examined in light of Catholic social teaching, is profoundly problematic. The Catholic understanding of society is not one that merely “surrounds weakness with love” in the natural sense — it is one that orders all things toward God, recognizes the reality of sin and virtue, rewards the good and punishes the wicked, and subordinates every temporal authority to the supreme authority of Christ the King.
Pius XI in Quas Primas was explicit: “Christ possesses… executive power, for all must obey His commands, and this under the threat of announced punishments, which the obstinate cannot escape.” A civilization grounded in Christianity is not one that passively “surrounds weakness with love” — it is one that demands justice, enforces God’s law, and recognizes that the common good is inseparable from the supernatural good of souls. The director’s statement, echoed approvingly by the antipope, is pure liberal humanitarianism — the same error condemned by Pius IX in the Syllabus of Errors (Proposition 58): “No other forces are to be recognized except those which reside in matter, and all the rectitude and excellence of morality ought to be placed in the accumulation and increase of riches by every possible means, and the gratification of pleasure.” Replace “riches” and “pleasure” with “love” and “kindness,” and the error is identical: the reduction of the moral and social order to the natural plane, devoid of supernatural finality.
The Testimony of Pedro Celestino: “Loving Us Just as We Are”
The patient Pedro Celestino thanked Leo XIV for “loving us just as we are,” and the antipope responded: “This is how God loves each and every person.” This phrase — “loving us just as we are” — is the anthem of the conciliar revolution, the theological foundation of every modernist innovation from Nostra Aetate to the Synod on Synodality. It is a half-truth deployed as a weapon against the fullness of Catholic truth.
Yes, God loves every person with a love of complacency insofar as He created them and desires their salvation. But the Catholic Faith also teaches — with terrifying clarity — that God hates sin, that He is a just Judge, that He will condemn to everlasting fire those who die in mortal sin, and that His love is not a sentimental indulgence but a demand for conversion. Our Lord said: “Unless you repent, you will all likewise perish” (Luke 13:3). St. Paul wrote: “Know you not that the unjust shall not possess the kingdom of God? Do not err: neither fornicators, nor idolaters, nor adulterers… shall possess the kingdom of God” (1 Cor. 6:9-10).
To tell a person — any person, but especially the suffering and vulnerable — that God loves them “just as they are” without adding the necessity of repentance, faith, and the observance of God’s commandments is not charity. It is cruelty disguised as compassion. It is the same error that leads the conciliar sect to give “Communion” to public sinners, to bless homosexual unions, to dialogue with false religions without demanding their conversion — all in the name of “love” and “welcome.” This is the indifferentism condemned by Pius IX in the Syllabus (Proposition 15): “Every man is free to embrace and profess that religion which, guided by the light of reason, he shall consider true.” And (Proposition 17): “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.”
The Poem of Tarcisio: “Hidden Poems” Without the Cross
Leo XIV expressed gratitude for a poem written by a patient named Tarcisio, highlighting how many “hidden” poems are written daily, “not with words, but with small gestures, with thoughtfulness and kindness in your relationships with one another.” He added: “This is a poem that only God can completely read and it is one that ‘consoles the merciful Heart of Christ.'”
This is perhaps the most revealing moment of the entire visit. The antipope — the supposed Vicar of Christ, the successor of Peter, the supreme teacher of the universal Church — stands before the sick and suffering, and instead of preaching the Cross of Christ, instead of teaching that suffering united to the sufferings of Christ is redemptive, instead of calling to mind the words of St. Paul — “I fill up in my flesh what is lacking in the sufferings of Christ” (Col. 1:24) — he offers them poetry about small gestures of kindness.
The Catholic understanding of suffering is not that it is a “hidden poem” that “consoles” Christ’s Heart — it is that suffering, when accepted in union with the Passion of Christ, has expiatory and meritorious value for the remission of sins and the salvation of souls. The Cross is not a poem — it is the instrument of human redemption. To reduce the mystery of suffering to a literary metaphor about “thoughtfulness and kindness” is to empty the Cross of its supernatural meaning and replace it with a naturalistic sentimentality that would be at home in any secular self-help book.
The Structural Apostasy: Why This Visit Is What the Conciliar Sect Does
Every element of this visit — the hospital setting, the praise of healthcare workers, the quotations from patients, the absence of any mention of sin, grace, sacraments, the Last Things, or the Kingship of Christ — is not an isolated failure. It is the systematic and inevitable fruit of the conciliar revolution. The structures occupying the Vatican do not teach the Catholic Faith because they cannot — they are the abomination of desolation standing in the holy place (Matt. 24:15), a paramasonic structure that has emptied the Faith of its supernatural content and replaced it with the cult of man, the worship of humanity, the adoration of the natural order.
The antipope Leo XIV is not an anomaly — he is the logical culmination of a process that began with John XXIII’s opening of the windows to the world, continued through Paul VI’s implementation of the apostate liturgy, and reached its full flowering in Bergoglio’s pontificate of perpetual revolution. The “hidden poems” of kindness and love that Leo XIV preaches are the antithesis of the Gospel of Jesus Christ, which is a Gospel of truth, justice, penance, and the Cross.
Pius IX, in the Syllabus of Errors, condemned the proposition (80) that “The Roman Pontiff can, and ought to, reconcile himself, and come to terms with progress, liberalism and modern civilization.” Leo XIV’s entire pontificate — of which this hospital visit is a microcosm — is the living embodiment of this condemned proposition. He has reconciled himself with the world. He has come to terms with modern civilization. And in doing so, he has abandoned the mission of the Church, which is not to write “hidden poems” of kindness but to preach Christ and Him crucified (1 Cor. 2:2), to teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit (Matt. 28:19), and to govern, sanctify, and save souls — not to manage a global humanitarian organization.
Conclusion: The True “Civilization of Love”
The true “civilization of love” is not the one Leo XIV describes — a civilization of “small gestures” and “hidden poems” and “welcoming people as they are.” It is the City of God, the Kingdom of Christ the King, where God’s law is the foundation of society, where the Church exercises her full authority independent of secular power, where the sacraments are the ordinary means of grace, and where every soul is called to conversion, penance, and eternal salvation.
This is the civilization that the pre-conciliar popes envisioned and fought for. This is the civilization that the conciliar sect has destroyed. And this is the civilization that will never be built by an antipope who visits psychiatric hospitals to praise “small acts of kindness” while the structures he leads systematically damn souls through apostate liturgy, heretical teaching, and the total abandonment of the supernatural mission of the one true Church of Jesus Christ.
Extra Ecclesiam nulla salus. Outside the Church, there is no salvation. And outside the integral Catholic Faith — the Faith of all time, the Faith that does not change with the times — there is no love, no kindness, no poem that can console the Heart of Christ. There is only the faith once delivered to the saints (Jude 1:3), which the conciliar sect has betrayed, and which the faithful must preserve, defend, and proclaim — in season and out of season (2 Tim. 4:2) — until Christ the King returns in glory to establish His reign over all nations, forever and ever. Amen.
Source:
Pope at hospital in Equatorial Guinea: Small acts of kindness are the ‘hidden’ daily poems of life (vaticannews.va)
Date: 21.04.2026