EWTN News portal reports on the in-flight press conference of the usurper Leo XIV (Robert Prevost) returning from his apostolic journey to Africa. The article covers his statements on war and the conflict involving Iran, Israel, and the United States; migration and the rights of states versus the dignity of migrants; the Vatican’s diplomatic relations with authoritarian regimes; and same-sex blessings in the wake of Cardinal Reinhard Marx’s decision in Munich. The tone is descriptive and largely uncritical, presenting the antipope’s remarks as pastoral and diplomatic common sense. In reality, this press conference is a concentrated display of modernist apostasy, naturalistic pacifism, the subordination of divine law to secular “human dignity,” and the deliberate marginalization of sexual morality — all hallmarks of the conciliar sect’s systematic betrayal of Catholic doctrine.
A “Pastoral” Journey in Service of the New Church
The article opens by framing the apostolic journey as fundamentally pastoral: “the primary purpose of a papal trip is pastoral rather than political.” Leo XIV (Robert Prevost) is quoted: “When I make a trip — speaking for myself, but today as pope, bishop of Rome — especially an apostolic, pastoral trip, it is to find, accompany, and come to know the people of God.” He adds that such journeys should be understood as “an expression of wanting to announce the Gospel, proclaim the message of Jesus Christ,” and as a way “to draw close to the people in their happiness, in the depth of their faith, but also in their suffering.”
This language is deliberately vague and naturalistic. The “people of God” is the signature phrase of the conciliar ecclesiology of *Lumen Gentium*, which democratized and flattened the hierarchical constitution of the Church established by Christ. The true purpose of a true Pope’s journey would not be to “come to know” the faithful — as if the successor of Peter needed field research — but to teach, govern, and sanctify (the threefold munus of the papal office), to confirm the faith of the bishops, to condemn error, and to demand the submission of all souls to the Social Kingship of Christ the King. Pius XI, in Quas Primas (1925), established the Feast of Christ the King precisely because “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.” There is no mention here of Christ the King, no demand for the conversion of states, no call for the establishment of the social reign of Our Lord. Instead, we have a bureaucratic manager “accompanying” the “people of God” in their “suffering” — a suffering that, in true Catholic teaching, is always ordered toward supernatural ends and the salvation of souls, not merely the alleviation of temporal misery.
The very framing — pastoral over political — is itself a modernist trope. It presupposes the false dichotomy between the “spiritual” and the “temporal” that the Syllabus of Errors (1864) condemned. Pius IX explicitly rejected the proposition that “the sacred ministers of the Church and the Roman pontiff are to be absolutely excluded from every charge and dominion over temporal affairs” (Proposition 27) and that “the Church ought to be separated from the State, and the State from the Church” (Proposition 55). The true Church has always insisted that Christ’s kingship extends over all temporal affairs, and that the Pope, as Christ’s Vicar, has indirect power over the temporal order insofar as it relates to the salvation of souls (imperium indirectum in temporalia). Leo XIV’s framing is not pastoral — it is abdication.
The Culture of Peace Without the Prince of Peace
On the subject of the conflict involving Iran, Israel, and the United States, the antipope calls for “a new mindset rooted in peace rather than violence”: “Certainly, I would like to begin by saying that we need to promote a new attitude, a culture of peace.” He continues: “Many times when we evaluate certain situations, the immediate response is that we must enter with violence, with war, by attacking, and we have seen that many innocent people have died.”
This is the naturalistic pacifism that has infected the conciliar sect since Pacem in Terris (1963) — John XXIII’s heretical encyclical that replaced the Church’s traditional just war doctrine with a secular, Enlightenment-based concept of “peace” divorced from the justice of God. The true Church has always taught that war can be just under strict conditions (legitimate authority, just cause, right intention, last resort, proportionality, reasonable chance of success — as codified by St. Augustine, St. Thomas Aquinas, and Francisco de Vitoria). The Catechism of the Council of Trent explicitly defends the legitimacy of just war. Leo XIV does not once mention justice, does not once ask whether a given war is just according to Catholic criteria. Instead, he speaks of a “culture of peace” — a phrase indistinguishable from the United Nations’ rhetoric and the naturalistic humanism condemned by St. Pius X in Lamentabili sane exitu (1907), which rejected the proposition that “the progress of sciences requires a reform of the concept of Christian doctrine concerning God, creation, Revelation, the Person of the Incarnate Word, and Redemption” (Proposition 64).
When asked about the Iranian regime’s executions, Leo XIV responds: “I condemn all actions that are unjust, I condemn the taking of people’s lives. I condemn capital punishment.” He adds: “I believe that human life is to be respected, and that all people from conception to natural birth, their lives should be respected and protected.”
Note the phrase: “from conception to natural birth.” This is not the Catholic formula, which is “from conception to natural death.” The substitution of “natural birth” for “natural death” is not a slip of the tongue — it is a deliberate theological distortion that implicitly denies the dignity and rights of the unborn child after birth, or at minimum, introduces a fatal ambiguity. The Catholic Church teaches that human life must be respected and protected from the moment of conception until natural death. This is the constant teaching of the Magisterium, reaffirmed by every true Pope. The phrase “natural birth” is a modernist corruption, and its use by the occupant of the Vatican is yet another sign that the speaker does not profess the integral Catholic faith.
Moreover, the categorical condemnation of capital punishment is itself a novelty introduced by the conciliar sect and formally condemned by the consistent teaching of the Church. The 1917 Code of Canon Law (Canon 2267, §3) recognized the legitimacy of capital punishment. Pope Pius XII, in an address to Italian Catholic jurists (October 3, 1954), explicitly affirmed that the state has the right to take the life of a guilty criminal. The Roman Catechism (1566) teaches that the civil authority, as the “legitimate avenger of crime,” may put criminals to death. Leo XIV’s blanket condemnation is not Catholic doctrine — it is the doctrine of the Church of the New Advent, a doctrine that serves the interests of the globalist order that seeks to disarm nations and strip them of the God-given authority to defend the common good.
Migration: Human Dignity Without the Kingship of Christ
On migration, Leo XIV says: “Evidently, the issue of migration is very complex and affects many countries, not only Spain, not only Europe, but also the United States; it is a global phenomenon.” He acknowledges the right of states to regulate borders but challenges richer countries: “But having said that, I ask: What are we doing in richer countries to change the situation in poorer countries?” He adds that Africa is seen as “a place where one can go to take minerals, to take its riches, to enrich others in other countries.”
The language here is indistinguishable from that of secular leftist organizations and the United Nations’ Global Compact for Migration. The true Church has always taught that immigration policy must serve the common good of the existing population, not the “rights” of migrants as defined by secular humanism. Pope Leo XIII, in Immortale Dei (1885), taught that the state exists to promote the common good under God, and that the rulers of nations are bound to govern according to divine law. The notion that wealthy nations have an obligation to open their borders because of historical “exploitation” is a Marxist framework, not a Catholic one.
Leo XIV insists: “When people arrive, they are human beings and they deserve the respect that every human being deserves because of human dignity.” But “human dignity” in Catholic theology is not the autonomous, self-referential concept of the Enlightenment. It is rooted in the fact that man is created in the image of God, redeemed by Christ, and called to eternal salvation. True respect for human dignity demands that migrants be evangelized, brought to the Catholic faith, and integrated into a society ordered toward the glory of God — not merely “treated in a humane way.” The omission of any reference to the supernatural destiny of migrants, to the duty of the Church to evangelize them, or to the obligation of states to favor Catholic immigration and protect the faith of their citizens, is deafening. This is the silence of apostasy.
Diplomacy with Authoritarian Regimes: Neutrality as Betrayal
When asked how he avoids lending moral legitimacy to authoritarian rulers, Leo XIV responds: “Certainly, the presence of a pope with any head of state can be interpreted in different ways.” He defends the Vatican’s “neutrality”: “We don’t always make great proclamations, criticizing, judging, or condemning. But there’s an awful lot of work that goes on behind the scenes to promote justice, to promote humanitarian causes.”
This is the Ostpolitik of the conciliar sect — the policy of diplomatic accommodation with communist and authoritarian regimes that was pioneered by the modernist Archbishop Agostino Casarati under Paul VI and continued by every subsequent usurper. The true Church does not practice “neutrality” between truth and error, between the Catholic faith and atheistic communism, between Christ and Satan. Pope Pius IX, in the Syllabus of Errors, condemned the proposition that “the Roman Pontiff can, and ought to, reconcile himself, and come to terms with progress, liberalism and modern civilization” (Proposition 80). Pope St. Pius X, in Lamentabili, condemned the proposition that “the Church, in condemning errors, has no right to require any internal assent from the faithful to the pronouncements issued by the Church” (Proposition 7).
The true Church has always demanded the public condemnation of error and injustice. The “behind the scenes” diplomacy that Leo XIV praises is the diplomacy of the abomination of desolation — the diplomacy that enabled the betrayal of the Hungarian Church in 1956, the silence during the persecution of Catholics in China, and the ongoing complicity with communist regimes worldwide. The Vatican’s “neutrality” is not neutrality — it is collaboration.
Same-Sex Blessings: The Marginalization of Sexual Morality
Perhaps the most revealing exchange concerns same-sex blessings. Leo XIV is asked about Cardinal Reinhard Marx’s decision in Munich and Freising to facilitate the blessing of same-sex couples. He responds: “First of all, I think it’s very important to understand that the unity or division of the Church should not revolve around sexual matters. We tend to think that when the Church is talking about morality, that the only issue of morality is sexual, and in reality, I believe there are much greater and more important issues, such as justice, the equality, freedom of men and women, freedom of religion, that would all take priority before that particular issue.”
This statement is a masterpiece of modernist deception. By claiming that sexual morality is not the “only issue” and that “justice, equality, freedom of men and women, freedom of religion” take priority, Leo XIV implicitly relativizes the gravity of sexual sin and elevates secular, Enlightenment-based “values” above the divine law. The true Church has always taught that sexual sins — particularly sins against nature — are among the gravest offenses against God. St. Thomas Aquinas, in the Summa Theologiae (II-II, q. 154, a. 12), teaches that sodomy is a sin “against nature” and among the most grievous of lustful sins. The Catechism of the Council of Trent teaches that the sixth commandment encompasses all sins of impurity and that such sins are particularly abominable because they violate the natural law written in the human heart.
Leo XIV’s attempt to subordinate sexual morality to “justice” and “equality” is a direct inversion of the Catholic moral order. In Catholic teaching, justice is a cardinal virtue ordered toward rendering to God and to each neighbor what is due to them. “Equality” in the modernist sense — the leveling of all distinctions, including those established by God between men and women, between the married state and sodomy — is a perversion of true justice. The Church has always taught that there is no “equality” between virtue and vice, between the natural order established by God and the disordered acts of those who rebel against it.
Leo XIV invokes Francis’ “Tutti, tutti, tutti” — “All are welcome, all are invited. All are invited to follow Jesus, and all are invited to look for conversion in their lives.” But “conversion” in Catholic theology means the turning away from sin and toward God. The Church has never taught that sinners are “welcome” to remain in their sins. The invitation to “follow Jesus” is inseparable from the command to “go and sin no more” (John 8:11). The conciliar sect’s rhetoric of “welcome” without the demand for conversion is not mercy — it is the abandonment of souls to damnation.
Leo XIV concludes: “To go beyond that today, I think that the topic can cause more disunity than unity, and that we should look for ways to build our unity upon Jesus Christ and what Jesus Christ teaches.” But Christ’s teaching on marriage and sexual morality is clear and unchangeable. The attempt to set aside this teaching in the name of “unity” is not building on Christ — it is building on sand (Matt. 7:26-27). True unity can only be founded on the truth of Christ’s teaching, not on the suppression of that teaching for the sake of false peace and false mercy.
The Linguistic Symptomatology of Apostasy
Throughout the article, the language is carefully calibrated to avoid any reference to supernatural realities. There is no mention of the sacraments, no mention of the state of grace, no mention of the final judgment, no mention of hell, no mention of the necessity of the Catholic faith for salvation, no mention of the Social Kingship of Christ. The vocabulary is entirely naturalistic: “human dignity,” “culture of peace,” “dialogue,” “neutrality,” “humanitarian causes,” “justice,” “equality,” “freedom.”
This is the language of the conciliar sect — the language of Rerum Novarum corrupted into the language of the United Nations, the language of the Gospel corrupted into the language of secular humanism. Pope St. Pius X, in Pascendi Dominici gregis (1907), warned that the Modernists “proceed to the extent of asserting that every religion, even that of paganism, is true” and that they “admit that all religions are true, since all are expressions of an innate religious sense.” The language of Leo XIV is the language of indifferentism — the heresy condemned by Pope Gregory XVI in Mirari Vos (1832) and 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”).
The tone is also revealing: cautious, bureaucratic, diplomatic. There is no fire of the Holy Ghost, no prophetic denunciation of error, no demand for repentance. This is the tone of a manager, not a shepherd. The true Pope, as the successor of Peter, is bound to “feed my sheep” (John 21:17) — which means teaching them the truth, even when it is unpopular, even when it offends the powerful, even when it costs lives. Leo XIV’s tone is the tone of a diplomat serving the interests of the globalist order, not the interests of Christ the King.
Conclusion: The Abomination of Desolation Speaks
This in-flight press conference is a microcosm of the conciliar apostasy. Every statement, every omission, every nuance of language reveals the same underlying reality: the structures occupying the Vatican are not the Catholic Church. They are a paramasonic structure, an abomination of desolation (Matt. 24:15) that has replaced the supernatural religion of Christ with a naturalistic humanism dressed in Catholic vestments.
The true Catholic response to Leo XIV’s statements is not dialogue, not “engagement,” not cautious criticism — it is total rejection. The faithful must reject the conciliar sect, reject its usurper “popes,” reject its false sacraments, reject its false ecumenism, reject its false peace. They must return to the immutable Tradition of the Church — to the true Mass, to the true sacraments, to the true doctrine of the Social Kingship of Christ, to the true teaching on war and peace, on migration, on sexual morality, on the duty of nations to submit to the reign of Our Lord Jesus Christ.
As Pope Pius IX declared in the Syllabus of Errors: “The Roman Pontiff can, and ought to, reconcile himself, and come to terms with progress, liberalism and modern civilization” — this is condemned. Leo XIV’s entire press conference is an embodiment of this condemned proposition. The faithful must not be deceived. The abomination speaks — but the truth of Christ endures forever.
Source:
Pope Leo XIV, returning from Africa: ‘I condemn all actions that are unjust’ (ewtnnews.com)
Date: 23.04.2026