The National Catholic Register portal reports that on May 21, 2026, the Vatican published a letter from the antipope Leo XIV (Robert Prevost) addressed to an 18-year-old Italian youth named Pietro from Reggio Calabria, who expressed anxieties about finishing high school and beginning university studies. The young man reportedly shared his fears about losing friendships, discerning God’s will, and his dream of “building and realizing the project of a family united in the love of Christ.” The usurper’s response, filled with what the article describes as “tenderness” and “fatherly advice,” reassured the youth that “the love of Jesus will always accompany him,” encouraged him to seek “profound peace,” and advised daily prayer, reception of sacraments, and consultation with “wise individuals.” The letter concludes with an entrustment to Mary, “who as a young woman learned to trust despite having kept in her heart questions greater than herself.”
This exchange, presented as a touching pastoral moment, is in reality a masterclass in the conciliar sect’s systematic replacement of Catholic doctrine with sentimental therapeutic counsel — a substitution that leaves souls spiritually defenseless before the gravest dangers of the modern age.
The Erasure of the Supernatural Order
The most immediate and devastating observation one must make about this letter is what it completely omits. There is no mention of the state of grace. There is no mention of mortal sin. There is no mention of the necessity of confession before receiving Holy Communion worthily. There is no mention of the reality of Hell, of the Devil, of the particular judgment, of the Last Judgment, of eternal salvation as the sole purpose of human existence. There is no mention of the necessity of sanctifying grace, of the theological virtues, of the gifts of the Holy Ghost, of the infused moral virtues. There is no mention of the Cross as the conditio sine qua non of Christian discipleship.
In short, the letter is entirely naturalistic. It operates on the plane of human psychology, emotional comfort, and self-improvement. It could have been written by a secular life coach, a motivational speaker, or a university counselor with no religious formation whatsoever. The only distinguishing feature is the invocation of the name of Jesus — emptied, of course, of all doctrinal content and reduced to a vague, warm presence that “accompanies” and “does not disappoint.”
This is precisely the error condemned by Pope 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.” While the letter does not explicitly promote materialism, its entire framework is one of naturalistic self-fulfillment — “profound peace,” “inner trust,” “clear perspective on your life” — with no reference to the supernatural order that alone gives meaning to human existence.
Pius XI, in Quas Primas, taught with unmistakable clarity: “His reign, namely, extends not only to Catholic nations or to those who, by receiving baptism according to law, belong to the Church, even though their erroneous opinions have led them astray or discord has separated them from love, but His reign encompasses also all non-Christians, so that most truly the entire human race is subject to the authority of Jesus Christ.” The Kingdom of Christ is not a therapeutic support group. It is a supernatural reality demanding the submission of mind, will, and body to the Divine King. The usurper’s letter reduces this Kingdom to a source of emotional reassurance for an anxious teenager.
The Heresy of the “Accompanying” Christ
The central theological claim of the letter is this: “This love precedes you and will always accompany you; it does not depend on the decisions you make or the paths you take.”
This statement, presented as consolation, is profoundly heretical when examined in light of Catholic doctrine. It implies that the love of Christ is an unconditional, automatic accompaniment — independent of the moral choices of the individual. This is the heresy of universalism dressed in pastoral language. It directly contradicts the constant teaching of the Church that the grace of God, while offered to all, can be resisted, lost, and forfeited through mortal sin.
Our Lord Himself declared: “Not every one that saith to me, Lord, Lord, shall enter into the kingdom of heaven: but he that doth the will of my Father who is in heaven, shall enter into the kingdom of heaven” (Matthew 7:21). The Council of Trent, in its Sixth Session, Chapter 11, taught that “those who fall into sin after justification… are not merely excluded from the kingdom but are condemned to eternal punishment.” The love of Christ is not an unconditional accompaniment — it is a grace that demands cooperation, obedience, and perseverance in the state of sanctifying grace.
The usurper’s formulation — “it does not depend on the decisions you make or the paths you take” — is a direct denial of free will, moral responsibility, and the reality of sin. It is the language of the Modernist who, as St. Pius X warned in Pascendi Dominici Gregis, reduces religion to “a certain sentiment” rather than an objective deposit of faith demanding intellectual assent and moral conformity.
The Sacraments as Self-Help Tools
The letter advises the young man to “pray every day, listen to the word of God, receive the sacraments, and converse with wise individuals.” This enumeration is revealing in its shallowness and disorder. The sacraments are listed alongside prayer, Scripture reading, and conversation with “wise individuals” — as though they were one item among many in a self-improvement toolkit, rather than the divine instruments of sanctifying grace instituted by Christ Himself for the salvation of souls.
There is no distinction made between sacraments. There is no mention of the necessity of confession for the remission of mortal sins. There is no mention of the Real Presence of Christ in the Most Holy Eucharist. There is no mention of the proper disposition required to receive the sacraments fruitfully. The sacraments are reduced to a vague, undifferentiated category of “spiritual practices” — indistinguishable from the language of Protestant “means of grace” or even secular mindfulness techniques.
This is consistent with the conciliar sect’s systematic desacralization of the sacramental order. When the antipopes and their “bishops” destroyed the Traditional Latin Mass — the Unbloody Sacrifice of Calvary — and replaced it with the Protestantized Novus Ordo “assembly,” they effectively destroyed the faithful’s understanding of what the sacraments are. The sacraments are no longer understood as the awesome channels of divine life, guarded by the Church with the most rigorous discipline, but as communal rituals that “accompany” the faithful on their journey of personal growth.
The Cult of “Restlessness” and the Denial of Spiritual Combat
Perhaps the most insidious passage in the letter is the usurper’s treatment of the young man’s “restlessness and longing.” Rather than identifying these feelings as potential symptoms of spiritual disorder — the acedia and inquietudo that the Church Fathers recognized as weapons of the Devil — the antipope declares: “Restlessness is not a negative sign but rather represents ‘the place where God is working on a deep level.'”
This is the language of the New Age movement transplanted into a Catholic key. It is the heresy condemned by St. Pius X in Lamentabili sane exitu, Proposition 20: “Revelation was merely man’s self-awareness of his relationship to God,” and Proposition 58: “Truth changes with man, because it develops with him, in him, and through him.” The usurper’s framework is one of immanentism — God is not the transcendent Lawgiver and Judge who demands obedience, but an interior force “working on a deep level” within the subjective experience of the individual.
The Catholic tradition teaches that restlessness of soul is often a consequence of sin, disordered attachment, or demonic temptation. St. John of the Cross described the “dark night of the soul” not as a comfortable space where God “works on a deep level,” but as a purgative trial demanding heroic faith, obedience, and detachment from all consolation. The Church has always taught that the spiritual life is a militia Christi — a warfare against the world, the flesh, and the Devil — not a journey of self-discovery guided by interior feelings.
By reframing restlessness as a positive spiritual sign, the usurper discourages the young man from examining his conscience, confessing his sins, and undertaking the rigorous ascetical struggle necessary for sanctification. He is instead invited to accept his disordered emotional state as a locus of divine activity — a teaching that would have been recognized by any pre-conciliar spiritual director as dangerous and potentially demonic.
The Dream of a “Family United in the Love of Christ”
The young man’s expressed desire for “a family united in the love of Christ” is, in itself, a natural good. But the usurper’s response — “Your dream of a family founded upon the love of Christ is a precious gift for the Church as well; preserve it with confidence” — is made in a complete doctrinal vacuum.
What does it mean for a family to be “founded upon the love of Christ”? The pre-conciliar Church would have answered this question with precision: it means a family in the state of sanctifying grace, faithful to the sacraments, obedient to the Church’s teaching on the indissolubility of marriage, the primary end of marriage (the procreation and education of children), the rejection of artificial contraception, the Catholic education of children, the father’s role as head of the household, the mother’s role as guardian of the domestic church, the daily recitation of the Rosary, the practice of mental prayer, the frequentation of the sacraments, the avoidance of occasions of sin, and the total consecration of family life to the Sacred Heart of Jesus and the Immaculate Heart of Mary.
The usurper says none of this. He offers a blank check of “confidence” with no doctrinal content, no moral demands, no ascetical program. This is the conciliar method: invoke the name of Christ while emptying it of all objective content, so that “the love of Christ” becomes a meaningless slogan compatible with any lifestyle, any moral choice, any spiritual path.
The Marian Invocation: A Young Woman Who “Learned to Trust”
The letter concludes: “I entrust you to Mary, who as a young woman learned to trust despite having kept in her heart questions greater than herself.”
This characterization of the Blessed Virgin Mary is reductive and modernist. Mary is presented not as the Theotokos (Mother of God), the Queen of Heaven and Earth, the Mediatrix of All Graces, the Terror of Demons, the Immaculate Conception, the Virgin Most Powerful — but as a “young woman” who “learned to trust” despite having “questions greater than herself.”
This is the Mary of the conciliar sect: a relatable, uncertain, questioning figure who serves as a model of “trust” for anxious teenagers. It is the Mary of ecumenical dialogue — stripped of her unique prerogatives, her perpetual virginity, her Immaculate Conception, her Assumption, her universal mediation — reduced to a fellow traveler on the journey of self-discovery.
The Catholic Church has always taught that Mary is the model of perfect faith — not because she “learned to trust” despite uncertainty, but because she believed perfectly in the word of God announced by the Angel, conceived in her heart before conceiving in her womb, and stood at the foot of the Cross in the most heroic act of faith in human history. The usurper’s Mary is a projection of modern anxiety, not the Queen of Martyrs.
The Structural Apostasy of the Conciliar Sect
This letter is not an isolated incident of poor pastoral judgment. It is a symptom of the systemic apostasy that has consumed the conciliar sect since the death of the last valid pope. The antipopes who have occupied the Vatican since John XXIII are not merely incompetent pastors — they are agents of a revolutionary project to transform the Catholic Church into a humanitarian organization compatible with the values of the modern world.
The letter’s complete silence on the supernatural order, its reduction of the faith to emotional support, its denial of moral responsibility, its desacralization of the sacraments, its reframing of spiritual disorder as divine activity, and its modernist Mariology are not accidental omissions. They are the inevitable fruits of the conciliar revolution — the “spirit of Vatican II” that has produced, over seven decades, a Church that is Catholic in name only.
As Pius IX warned in the Syllabus of Errors, Proposition 80: “The Roman Pontiff can, and ought to, reconcile himself, and come to terms with progress, liberalism and modern civilization.” This is precisely what the usurper Leo XIV has done — not with the Roman Pontiff, for he is not the Roman Pontiff, but with the office he has usurped. He has reconciled the Chair of Peter with the therapeutic culture of the 21st century, and the result is a letter that could have been written by any secular counselor, distinguished only by the invocation of a Christ who has been emptied of His kingship, His justice, His holiness, and His Cross.
Conclusion: The Spiritual Ruin of the Young
The young man Pietro is in grave spiritual danger — not because he is anxious about his future, but because the response he has received from the highest authority in the concilar sect has provided him with no supernatural weapons for the battle of salvation. He has been given sentiment instead of doctrine, therapy instead of the sacraments, “trust” instead of faith, “peace” instead of the Cross, and a “young woman” instead of the Queen of Heaven.
The true Church — the Church of all ages, the Church of the martyrs and the confessors, the Church of the Council of Trent and the First Vatican Council, the Church of Quas Primas and the Syllabus of Errors — would have told this young man the truth: that he is a soul created by God, redeemed by the Precious Blood of Christ, destined for eternity, and engaged in a mortal combat against the world, the flesh, and the Devil. That the only path to salvation is through the state of sanctifying grace, the frequentation of the true sacraments, the practice of mental prayer, the flight from occasions of sin, the devotion to the Blessed Virgin Mary as she has always been known and loved by the Church, and the total submission of his life to the Kingship of Jesus Christ.
Instead, he has been told that “the love of Jesus will always accompany him” — a lie that, if believed, may cost him his immortal soul.
Source:
Pope Encourages Young Man Fearful of the Future: ‘The Love of Jesus Will Always Accompany You’ (ncregister.com)
Date: 21.05.2026