The EWTN News portal reports on the reflections of various “bishops” across Africa regarding the first year of the pontificate of the usurper Robert Prevost, known as Leo XIV. The article highlights his recent apostolic visit to Algeria, Cameroon, Angola, and Equatorial Guinea, framing it as a “defining moment” of his ministry. The “bishops” emphasize themes such as “dialogue,” “reconciliation,” “missionary outreach,” “justice,” and “peace,” while also noting the pope’s focus on the “peripheries” of the Church. Bishop Christian Carlassare of South Sudan is quoted extensively, stating that the journey “reversed the perspective” by making the “so-called ‘margins’ become the center,” and that “mission is increasingly a circular movement of mutual giving and receiving.” Bishop Charles Sampa Kasonde of Zambia reflects on the pope’s engagement with Christian-Muslim relations, stating that it “opens up also the interaction with our brothers and sisters, the Muslims, in appreciating what religion stands for.” Bishop Diego Ramón Sarrió Cucarella of Algeria describes the visit as a “moment of fraternity, peace, and spiritual encouragement,” emphasizing the pope’s words on “dialogue, reconciliation, the dignity of every human person, and the importance of building bridges.”
The Inversion of Catholic Mission: From Evangelization to “Mutual Giving”
The language employed throughout this article, particularly in the reflections of Bishop Carlassare, reveals a fundamental inversion of the Catholic understanding of mission. When Carlassare declares that “mission is increasingly a circular movement of mutual giving and receiving,” and that “it is often the ‘small ones’ who evangelize the ‘great,'” he is not merely expressing a sentimental preference for the poor; he is articulating a theological error that strikes at the heart of the Church’s divine mandate. The mission of the Church, as defined by Our Lord Jesus Christ, is not a “circular movement” of mutual enrichment, but a unilateral command: “Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost” (Matthew 28:19). The Church does not go to the nations to be evangelized by them; she goes to bring them the saving Gospel of Christ, outside of whom there is no salvation. “And there is no other name under heaven given to men, whereby we must be saved” (Acts 4:12).
This inversion is not accidental; it is the logical fruit of the conciliar revolution. The Second Vatican Council’s decree Ad Gentes and the subsequent magisterium of the usurpers have systematically redefined evangelization as “dialogue,” “encounter,” and “mutual enrichment,” effectively gutting the Church’s missionary mandate of its supernatural content. Pius XI, in his encyclical Quas Primas, explicitly stated that the kingdom of Christ “encompasses all men,” and that the Church’s mission is to lead all to eternal happiness, not to engage in a horizontal exchange of cultural or spiritual experiences. The Carlassare vision of mission is not Catholic; it is a naturalistic humanism dressed in ecclesiastical vestments, reducing the Church’s divine commission to a program of social solidarity and interreligious exchange.
The Heresy of Religious Indifferentism in “Building Bridges”
Bishop Kasonde’s reflection on the pope’s engagement with “our brothers and sisters, the Muslims” is a textbook example of the religious indifferentism condemned by the perennial Magisterium. When Kasonde states that the pope’s visit “opens up also the interaction with our brothers and sisters, the Muslims, in appreciating what religion stands for,” he implicitly places Islam on the same plane as Catholicism, as merely another “religion” whose “stand for” values can be “appreciated.” This is precisely the error condemned by Pius IX in the Syllabus of Errors, 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.” And further, Proposition 18: “Protestantism is nothing more than another form of the same true Christian religion, in which form it is given to please God equally as in the Catholic Church.”
The Church has always taught, with St. Pius X in Lamentabili Sane Exitu, that revelation ceased with the Apostles (Proposition 21), and that the Catholic Church is the sole ark of salvation. To “appreciate what religion stands for” in Islam is not Catholic charity; it is a betrayal of the faith. The “building bridges” rhetoric, as articulated by Bishop Sarrió Cucarella, is the language of the conciliar sect’s false ecumenism, which Pius XI condemned as a “false and absurd” notion that “all religions are more or less good and praiseworthy” (Mortalium Animos). The true “bridge” is the Cross of Christ, and the only “fraternity” that matters is the fraternity of the baptized in the one true Church.
The “Peripheries” as a Modernist Ecclesiological Principle
The repeated emphasis on the “peripheries” and the “margins” becoming the “center” is not merely a sociological observation; it is a theological claim that reflects the conciarist ecclesiology of “Church from below.” When Carlassare states that “the so-called ‘margins’ become the center,” he is echoing the language of the post-conciliar “option for the poor,” which, in its modernist formulation, replaces the supernatural hierarchy of the Church with a sociological one. The true “center” of the Church is not the poor, the marginalized, or the geographically remote; it is the Holy Sacrifice of the Mass, the sacraments, and the hierarchy established by Christ. Pius XI, in Quas Primas, declared that Christ’s reign “extends not only to Catholic nations or to those who, by receiving baptism according to law, belong to the Church,” but to all men, without exception of geography or social status. The Church’s mission is not to elevate the “margins” to the “center” but to bring all men, from every periphery, to the center of all things: Jesus Christ and His Holy Catholic Church.
This “peripheries” theology is a symptom of the conciliar Church’s loss of supernatural identity. By making the “margins” the hermeneutical key to understanding the Church, the modernists have effectively dethroned Christ the King and replaced Him with the world’s outcasts as the new locus of revelation. This is not the Gospel; it is the “preferential option for the poor” of liberation theology, condemned by the pre-conciliar Magisterium as a Marxist infiltration into the Church.
The Silence on the Supernatural: A Defining Characteristic
Perhaps the most striking feature of this entire article is what it does not say. There is no mention of the necessity of baptism for salvation, no mention of the conversion of Muslims or pagans to the Catholic faith, no mention of the state of grace, no mention of the Real Presence of Christ in the Eucharist, no mention of the propitiatory sacrifice of the Mass, and no mention of the eternal damnation that awaits those who die outside the Church. The “peace” that Leo XIV and his “bishops” advocate is a purely horizontal, naturalistic peace — a peace that, as St. Augustine warned, can be shared with the devil himself. “Peace is only possible in the kingdom of Christ” (Pius XI, Quas Primas), and that kingdom is not built by “building bridges” with false religions or by “appreciating what religion stands for” in Islam, but by the preaching of the Gospel and the administration of the sacraments.
The “dialogue” and “reconciliation” promoted by these “bishops” are not the supernatural reconciliation of the sinner with God through the sacrament of penance, but a naturalistic reconciliation of peoples and cultures that leaves the soul in the state of mortal sin. This silence about the supernatural is not an oversight; it is the defining characteristic of the conciliar sect, which has reduced the Church from a divine institution for the salvation of souls to a humanitarian NGO concerned with “justice,” “peace,” and “integral human development” — the very language of the United Nations, not of the Gospel.
The “Fraternity” of the Synagogue of Satan
The article’s closing reference to the SECAM message entrusting Leo XIV’s ministry to the “loving protection of the Blessed Virgin Mary” is a blasphemous parody of true Catholic devotion. The true Blessed Virgin Mary is the Mother of God, the Queen of Heaven, and the Mediatrix of all graces. She is not the patroness of a “Church” that promotes religious indifferentism, false ecumenism, and the inversion of the missionary mandate. The “fraternity” and “peace” advocated by Leo XIV and his African “bishops” are not the fruits of the Immaculate Heart of Mary; they are the fruits of the “synagogue of Satan” that Pius IX warned about in the Syllabus of Errors, the same “synagogue” that has taken over the structures of the Vatican and transformed the Church into an instrument of the world.
The true Church, the Church of all ages, endures in the faithful who profess the integral Catholic faith and are led by bishops with valid sacraments and validly ordained priests. The “Church” that Leo XIV leads is not that Church; it is the conciliar sect, the “abomination of desolation” foretold by Our Lord (Matthew 24:15). The African “bishops” who celebrate his visit are not shepherds of Christ’s flock but wolves in sheep’s clothing, leading their people not to the eternal pastures of heaven but to the temporal pastures of worldly “development” and interreligious “fraternity.”
Conclusion: The Triumph of Naturalism Over the Supernatural
The reflections of the African “bishops” on Leo XIV’s first year are a microcosm of the entire conciliar revolution. Every theme — the “peripheries,” the “mutual giving,” the “dialogue” with Islam, the “building bridges,” the “peace” and “justice” — is a theme of naturalistic humanism that has replaced the supernatural mission of the Church. The “Church” that Leo XIV leads is not the Church founded by Christ; it is the Church of the New Advent, the paramasonic structure that has occupied the Vatican since 1958 and transformed the House of God into a “house of prayer for all nations” in the worst possible sense — a syncretistic temple where all religions are “appreciated” and none is proclaimed as the sole means of salvation.
The true mission of the Church is not to make the “margins” the “center,” but to bring all men, from every margin and every periphery, to the one true Center: Jesus Christ, the King of kings and Lord of lords, whose kingdom shall have no end. “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” (Pius XI, Quas Primas). The “bishops” of the conciliar sect have renounced this freedom and independence, and in doing so, they have renounced Christ the King. Let the faithful who still profess the integral Catholic faith reject this counterfeit Church and remain faithful to the immutable Tradition, outside of which there is no salvation, no peace, and no true fraternity.
Source:
Catholic Church leaders in Africa reflect on Pope Leo XIV’s first year (ewtnnews.com)
Date: 08.05.2026