Vatican News portal reports that on April 25, 2026, the antipope Leo XIV (Robert Prevost) addressed parliamentarians of the European People’s Party at the Vatican, urging them to “seek unity, not conflict,” rebuild trust with citizens, and pursue politics rooted in the “common good.” He invoked the “Christian heritage” of Europe, quoted his predecessor Bergoglio’s maxim that “unity is greater than conflict,” and called for a “return to the analogue” in the “era of digital triumph.” He warned against “ideology” while simultaneously promoting the very ideological framework of post-conciliar Modernism — religious freedom, care for creation, artificial intelligence, and a “realistic perspective” on migration. The address is a textbook example of the conciliar sect’s reduction of the Faith to naturalistic humanism, devoid of any mention of the supernatural end of man, the Kingship of Christ, the necessity of the true Church for salvation, or the eternal destiny of souls.
A “Christian Heritage” Stripped of Christ the King
The most immediate and glaring omission in Leo XIV’s address is any mention of the Kingship of Christ — the very doctrine that Pius XI enshrined in Quas Primas (1925) as the antidote to the secularism and laicism that were already, in his time, “poisoning human society.” Pius XI wrote with prophetic clarity: “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.” He further declared that Christ’s reign “encompasses also all non-Christians, so that most truly the entire human race is subject to the authority of Jesus Christ” — not as a vague cultural memory, but as a binding, public, and juridical reality. The state, Pius XI insisted, has the duty “to publicly honor Christ and obey Him,” and rulers who refuse this duty will face the “final judgment, in which Christ… will very severely avenge these insults.”
Leo XIV, by contrast, speaks of “Europe’s Christian heritage” as though it were a museum exhibit — something to be “rediscovered and embraced” in the abstract, while maintaining “the necessary distinction between prophetic religious witness… and Christian witness expressed through concrete political choices.” This is the language of religious indifferentism, condemned by Pius IX in the Syllabus of Errors (Proposition 77: “In the present day it is no longer expedient that the Catholic religion should be held as the only religion of the State, to the exclusion of all other forms of worship”). The antipope’s formulation effectively privatizes the Faith, reducing it to a source of personal inspiration for politicians rather than the binding law of nations. Being a Christian in politics, according to Leo XIV, “does not mean being overtly confessional” — a statement that would have been unthinkable for any true Pope, who would have insisted, with Pius XI, that “the Church, established by Christ as a perfect society, demands for itself… full freedom and independence from secular authority.”
The address is saturated with the language of the conciliar revolution: “common good,” “dignity,” “dialogue,” “unity.” These are the shibboleths of Nostra Aetate and Dignitatis Humanae — documents that overturned centuries of Catholic teaching on the duty of states to profess the true Faith and the grave obligation of souls to seek and embrace it. St. Pius X, in Lamentabili sane exitu (1907), condemned the proposition that “the Church has not the power of defining dogmatically that the religion of the Catholic Church is the only true religion” (Proposition 21). Yet the entire framework of Leo XIV’s address presupposes precisely this error: that the “Christian heritage” is one voice among many in the European public square, not the lex credendi that must govern all of civil society.
The “Highest Form of Charity” Without Charity Itself
Leo XIV’s assertion that politics can be understood as the “highest form of charity” is a distortion of Catholic teaching that empties charity of its supernatural content. True charity, as defined by the Church, is a theological virtue — a participation in the very love of God, ordered toward the salvation of souls and the glory of God. Pius XI, in Quas Primas, spoke of the benefits of Christ’s reign in terms of “due freedom, order, and tranquility, and concord and peace” — but always within the framework of the supernatural order: “Christ reign in the mind of man, whose duty it is to accept revealed truths with complete submission to the divine will and to believe firmly and constantly in the teaching of Christ.”
Leo XIV’s “charity” is directed exclusively toward temporal concerns: “dignified working conditions,” overcoming “the fear of starting a family,” migration, artificial intelligence, and “care for creation.” Not a single word about the state of grace, the necessity of the sacraments, the danger of mortal sin, or the eternal destiny of souls. This is the hallmark of Modernism: the reduction of the Church’s mission to naturalistic humanism. As St. Pius X wrote in Pascendi Dominici Gregis (1907), the Modernists “reduce the whole of religion to feeling” and “deny the value of dogmas as truths revealed by God,” treating them instead as mere “interpretations of religious facts” worked out by human consciousness. Leo XIV’s address is a perfect illustration of this: the “Gospel” is invoked not as divine revelation demanding assent, but as a vague moral compass to “guide decisions” in the political arena.
Furthermore, the antipope’s warning against “ideology” is itself deeply ideological. He describes ideology as “the result of a distortion of reality and a kind of violence imposed upon it” that “twists ideas and subjugates people to its own agenda.” Yet the entire post-conciliar project is an ideology — the ideology of Modernism, which has systematically distorted the reality of Catholic dogma, subjugated the faithful to the agenda of religious indifferentism, and stifled the true aspirations of souls by denying them access to the fullness of the Faith. The “ideological projects” that destroyed Europe, according to Leo XIV, are presumably fascism and communism — but he is silent about the modernist apostasy within the Church itself, which St. Pius X identified as the greatest danger of the twentieth century. As the False Fatima Apparitions document observes, the Fatima message “focuses on external threats (communism), omitting the main danger: modernist apostasy within the Church since the beginning of the 20th century.” The same critique applies with full force to Leo XIV’s address.
The “People” Without God: Populism, Elitism, and the Democratization of the Church
Leo XIV’s invocation of “the people” as the heart of political commitment, and his call for “personal contact between citizens and their representatives” as “the best antidote to populism… and to elitism,” reveals the conciliar sect’s embrace of democratic principles within the ecclesial and political order. This is directly contrary to Catholic teaching on the nature of authority. The Church is not a democracy; it is a perfect society established by Christ, with a hierarchical structure that derives its authority from God, not from the consent of the governed. Pius XI declared: “The Church… demands for itself by a right belonging to it, which it cannot renounce, full freedom and independence from secular authority.” The notion that political legitimacy flows upward from “the people” rather than downward from God is a revolutionary principle condemned repeatedly by the Magisterium.
Moreover, the antipope’s call for a “return to the analogue” in the “era of digital triumph” is a superficial gesture that ignores the real crisis: the spiritual bankruptcy of the conciliar structures. The problem is not digital technology but the abomination of desolation that has occupied the Vatican since the death of Pius XII. The “harmony, cooperation, and mutual engagement between the people and their representatives” that Leo XIV laments cannot be restored by “personal contact” or “analogue” methods; it can only be restored by the return to the integral Catholic Faith, the restoration of the Most Holy Sacrifice of the Mass, and the rejection of the modernist errors that have destroyed the Church from within.
Migration, “Care for Creation,” and the Neo-Church’s Political Agenda
Leo XIV’s treatment of migration — urging politicians to address “the root causes” while “caring for those who suffer” and recognizing “the real capacities for welcoming and integrating migrants into society” — is entirely within the framework of Bergoglio’s pontificate and reflects the conciliar sect’s consistent prioritization of temporal welfare over supernatural concerns. There is no mention of the duty of the state to protect its Catholic identity, the dangers of religious indifferentism that mass migration of non-Catholics poses to the Faith of the people, or the obligation of migrants to convert to the true Faith as a condition for full integration into a Catholic society. The Church has always taught that the temporal common good is subordinate to the supernatural common good; Leo XIV inverts this order entirely.
Similarly, his call for a “non-ideological approach” to “care for creation and artificial intelligence” reflects the conciliar sect’s obsession with temporal issues at the expense of the supernatural. “Care for creation” is the language of Laudato Si’ — Bergoglio’s encyclical that elevated environmentalism to the level of quasi-religious obligation while saying nothing about the sin of Adam, the redemption of Christ, or the final judgment. Artificial intelligence is presented as offering “great opportunities” but “fraught with danger” — a purely naturalistic analysis that ignores the spiritual dangers of a technology developed in a civilization that has rejected God. The true danger of artificial intelligence is not its potential for misuse but its role in advancing the kingdom of man in opposition to the Kingdom of Christ.
Freedom “Rooted in the Truth” — But Which Truth?
Leo XIV’s closing reflection on freedom — urging leaders to invest in a freedom “rooted in the truth” and to safeguard “religious freedom as well as freedom of thought and of conscience” — is perhaps the most revealing statement in the entire address. The phrase “rooted in the truth” sounds Catholic, but in the mouth of a modernist antipope, it is emptied of all supernatural content. The “truth” Leo XIV has in mind is not the deposit of Faith entrusted to the Church, not the dogmas defined by ecumenical councils, not the teaching of the Magisterium on the necessity of the Catholic Church for salvation. It is the subjective truth of the Modernist — a truth that “changes with man, because it develops with him, in him, and through him” (Proposition 60 of Lamentabili, condemned by St. Pius X).
And “religious freedom” — the antipope’s explicit invocation of this phrase places him squarely in the tradition of the conciliar revolution. Dignitatis Humanae, the Vatican II document that proclaimed the “right to religious freedom,” contradicted the unanimous teaching of the pre-conciliar Magisterium. Pius IX condemned the proposition that “every man is free to embrace and profess that religion which, guided by the light of reason, he shall consider true” (Proposition 15 of the Syllabus). Gregory XVI, in Mirari Vos (1832), called the liberty of conscience “a pestilence more deadly to the state than any other.” Leo XIV’s endorsement of “religious freedom” is not a development of doctrine but a betrayal of doctrine — a clear sign that he is not a true Pope but a manifest heretic who has, by that very fact, ceased to hold the office of Peter.
As St. Robert Bellarmine taught: “A manifest heretic cannot be Pope… a manifest heretic is not a Christian… therefore, a manifest heretic cannot be Pope.” The antipope Leo XIV, by his own words, has demonstrated that he is a manifest heretic — one who promotes religious indifferentism, denies the social Kingship of Christ, reduces the Faith to naturalistic humanism, and embraces the very errors that the true Popes of the past condemned under pain of excommunication. The faithful are not bound to obey him; they are bound to resist him and to hold fast to the immutable Tradition of the Catholic Church.
Conclusion: The Abomination of Desolation Speaks
Leo XIV’s address to the European People’s Party is not a Catholic document. It is a modernist manifesto dressed in the borrowed language of Christianity — a language it systematically empties of supernatural content. It speaks of “Christian heritage” without Christ the King, of “charity” without the supernatural virtue, of “the people” without the hierarchical order established by God, of “truth” without the deposit of Faith, and of “freedom” without the freedom of the sons of God who submit to the authority of the true Church.
The faithful must recognize this address for what it is: another utterance from the abomination of desolation that occupies the Vatican. It is not the voice of Peter but the voice of the conciliar sect — a sect that has abandoned the Faith of our fathers and replaced it with the worship of man, the cult of the world, and the idolatry of “human rights.” The response of every true Catholic must be the same: rejection, resistance, and unwavering fidelity to the integral Catholic Faith as taught by the true Popes, the Fathers of the Church, and the ecumenical councils — before the modernist revolution destroyed everything.
“The state is happy not by one means, and man by another; for the state is nothing else than a harmonious association of men” (St. Augustine, quoted by Pius XI in Quas Primas). Let the states of Europe — and all nations — return to the obedience of Christ the King, or face the consequences of their apostasy. There is no middle ground, no “dialogue,” no “unity” with error. Extra Ecclesiam nulla salus — outside the Church, there is no salvation.
Source:
Pope to EU lawmakers: Seek unity, not conflict that leads to destruction (vaticannews.va)
Date: 25.04.2026