The National Catholic Register reports that the usurper occupying the Vatican, Leo XIV (Robert Prevost), received Chicago Mayor Brandon Johnson at the Vatican on May 28, 2026. During their meeting, Johnson formally invited the antipope to visit his native city of Chicago next year. The two discussed U.S. immigration policy under the Trump administration and the Iran conflict. Johnson sharply criticized President Trump, calling him a “tyrant” and a “disgrace,” and praised Leo XIV’s encyclical *Magnifica Humanitas* as a “call to action.” The mayor also discussed ICE raids in Chicago and praised the antipope’s apology for the Church’s role in the trans-Atlantic slave trade, engaging him in a conversation about reparations for Black Americans. Johnson presented Leo XIV with an official invitation letter and a ceremonial key to the city of Chicago. This entire spectacle is a textbook demonstration of how the conciliar sect has abandoned the supernatural mission of the Church in favor of temporal political activism, embracing Marxist ideologues and reducing the papacy to a platform for secular partisan agendas.
The “Pope” as Political Activist: The Abandonment of the Church’s Supernatural Mission
The meeting between Leo XIV and Brandon Johnson is not merely a diplomatic courtesy or a pastoral encounter. It is a calculated alignment of the conciliar sect with a specific political agenda — one rooted in Marxist class struggle, open-border ideology, and the politics of racial grievance. That the usurper on Peter’s throne would sit in audience with a mayor who openly calls the elected President of the United States a “tyrant” and a “disgrace,” who praises an encyclical that functions as a partisan policy document, and who frames the Church’s mission in terms of reparations and racial justice — all of this reveals the true nature of the post-conciliar abomination.
The Catholic Church, established by Our Lord Jesus Christ as a perfect society (societas perfecta), was never intended to function as a lobbying organization for progressive Democratic mayors. Pope Pius IX, in the Syllabus of Errors, condemned the proposition that “the Church is not a true and perfect society, entirely free — nor is she endowed with proper and perpetual rights of her own, conferred upon her by her Divine Founder” (Proposition 19). The Church’s mission is the salvation of souls, the preaching of the Gospel, the administration of the sacraments, and the propagation of the Kingdom of Christ — not the endorsement of immigration policies, the criticism of elected foreign leaders, or the promotion of reparations as a moral imperative.
Pius XI, in Quas Primas, taught with unmistakable clarity: “The Kingdom of our Redeemer encompasses all men… 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 reign of Christ the King is over all nations, all peoples, and all aspects of life — spiritual, moral, social, and political. It is not a reign that can be co-opted by a Democratic mayor to attack his political opponents or to advance a racial grievance agenda.
The Encyclical Magnifica Humanitas: A Manifesto of Naturalistic Humanism
Johnson described Leo XIV’s encyclical Magnifica Humanitas as a “call to action for the entire planet” against “illegal wars” and the “selfish economic drive” of the Trump administration. This language is not the language of Catholic theology. It is the language of secular political activism, indistinguishable from what one would hear at a United Nations conference or a World Economic Forum summit.
The Church’s teaching on war and peace is governed by the just war doctrine, articulated by St. Augustine and St. Thomas Aquinas, which establishes rigorous moral criteria for when recourse to armed force may be legitimate. It is not a blanket condemnation of all military action as “illegal,” nor is it a vehicle for partisan criticism of a specific American president. When a pope — or in this case, a usurper occupying the papal office — issues an encyclical that functions as a political broadside against a sitting head of state, he has ceased to act as the Vicar of Christ and has become merely another voice in the chorus of globalist political commentary.
St. Pius X, in Lamentabili Sane Exitu, condemned the modernist proposition that “the Church is an enemy of the progress of natural and theological sciences” (Proposition 57) and that “contemporary Catholicism cannot be reconciled with true knowledge without transforming it into a certain dogmaless Christianity, that is, into a broad and liberal Protestantism” (Proposition 65). The encyclical Magnifica Humanitas, as described by its own admirers, appears to embody precisely this transformation — a Catholicism reduced to a set of humanitarian platitudes, stripped of dogmatic content, and deployed in service of a political agenda. This is not the faith of the Apostles. This is the faith of the World Council of Churches wearing a papal tiara.
ICE Raids and the Politics of Open Borders: A False Compassion
The discussion between Leo XIV and Johnson regarding ICE raids in Chicago is particularly revealing. Johnson described how “the Pope wanted to know how ICE impacted our city and whether there were still examples of ICE raids happening in our city.” He then spoke of his “executive orders” to “protect the people of Chicago,” for which Leo XIV was “very gracious and encouraging.”
Let us be clear about what is happening here. The United States government, under its elected leadership, is enforcing federal immigration law. This is not a theological question. It is a question of legitimate civil authority exercising its God-given right to govern. Pope Leo XIII, in Immortale Dei, taught that “the Almighty, therefore, has given the charge of the human race to two powers, the ecclesiastical and the civil, the one being set over divine, and the other over human, each the highest in its kind, and each confined to fixed limits, defined by its own nature and special object.” The civil power has the authority and the duty to enforce its own laws, including immigration laws, for the common good.
The Church’s teaching on immigration is nuanced and does not amount to a blanket condemnation of all immigration enforcement. The Catechism of the Catholic Church (pre-conciliar teaching, as found in the Roman Catechism and the writings of the Doctors) acknowledges that “the more prosperous nations are obliged, to the extent they are able, to welcome the foreigner in search of the security and the means of livelihood which he cannot find in his country of origin” — but this is always subject to the condition that the common good of the host nation is respected and that immigration is regulated by law. It is not a mandate for open borders, nor is it a license for a mayor to issue executive orders defying federal law, nor is it a matter for the “pope” to encourage such defiance.
The false compassion displayed by both Leo XIV and Johnson — a compassion that shields lawbreakers from the consequences of their actions while ignoring the suffering of citizens victimized by crime committed by illegal immigrants — is not Christian charity. It is sentimentalism, a counterfeit of charity that substitutes emotional displays for the hard work of justice. As Pope Pius IX taught, “the Church has not the power of defining dogmatically that the religion of the Catholic Church is the only true religion” was condemned as an error (Proposition 21) — and by the same logic, the Church does not endorse the defiance of legitimate civil authority by political actors pursuing a partisan agenda.
The Apology for Slavery and the Reparations Agenda: Catholicism Subordinated to Identity Politics
Perhaps most scandalous is the discussion of slavery, reparations, and the legacy of racial injustice. Johnson praised Leo XIV for “his courage” in issuing an apology for the Church’s role in the trans-Atlantic slave trade and described their conversation about “reparations and why it is important to work to repair the harm caused by the brutal legacy of slavery.” Yusef Jackson, son of Jesse Jackson Sr., declared: “For him to use the color of that title, coming from Chicago, a very segregated and class-divided city, with the bona fides to be a freedom fighter, meant a lot to me.”
This language — “reparations,” “the color of that title,” “freedom fighter,” “segregated and class-divided city” — is the language of Marxist critical theory and racial identity politics. It is not the language of the Gospel. The Catholic Church has always taught that all men are equal in dignity before God, that slavery is contrary to the natural law, and that the Church has consistently worked to alleviate the condition of the enslaved. But the Church has never taught that entire races bear collective guilt for the sins of their ancestors, nor that financial reparations are a moral imperative, nor that the solution to historical injustice is the redistribution of wealth along racial lines.
Pope Pius IX, in Quanto Conficiamur Moerore (1863), condemned the errors of those who would subject the Church to the dictates of secular ideology. The entire reparations framework is rooted in Marxist analysis — the division of humanity into oppressor and oppressed classes (or races), the demand for restitution based on group identity, and the use of the Church as a platform for advancing this ideology. When the “pope” endorses this framework, he is not acting as the successor of Peter. He is acting as the chaplain of the Democratic Party.
The Church’s teaching on justice is rooted in the virtue of justice itself — the constant and firm will to give to God and to one’s neighbor what is due to them. Reparations based on racial identity violate commutative justice, which governs the relations between individuals and groups. No living person enslaved anyone; no living person was enslaved. To demand that one group pay another group for the sins of ancestors who have long since died is not justice — it is revolution, the perpetual fanning of grievance and resentment for political purposes.
The Ceremonial Key to Chicago: A Symbolic Capitulation
Johnson presented Leo XIV with a ceremonial key to the city of Chicago, along with an official invitation to visit and offer Mass at Grant Park. This theatrical gesture — the key to a city, the promise of a public Mass in a park — is emblematic of the conciliar sect’s obsession with spectacle and public relations. The Church does not need the endorsement of a Marxist mayor. The Church does not need to be “invited” to a city as though it were a celebrity making a promotional appearance. The Church is. She exists by divine right, and her authority does not depend on the permission or invitation of any civil power.
Pius XI, in Quas Primas, reminded rulers and governments that “not only private individuals, but also rulers and governments have the duty to publicly honor Christ and obey Him.” The duty runs from the state to Christ — not from Christ’s Church to the state. When the “pope” accepts a key to a city from a mayor who openly defies federal immigration law and calls the President of the United States a tyrant, he has inverted this divine order. He has made the Church subordinate to the political agenda of a secular ruler, and he has reduced the Vicar of Christ to a guest of honor at a political rally.
The Bigger Picture: The Conciliar Sect as a Tool of the Revolutionary Left
This meeting is not an isolated incident. It is a symptom of the systemic rot that has consumed the conciliar sect since the death of the last true pope. Every action of Leo XIV and his predecessors — from the embrace of climate change activism to the promotion of open borders, from the apology for historical sins to the endorsement of identity politics — follows a single pattern: the subordination of the Church’s supernatural mission to the political agenda of the revolutionary left.
The Church was founded to save souls, not to redistribute wealth. She was established to preach the Gospel, not to issue policy papers on artificial intelligence. She was given the keys of the Kingdom of Heaven, not the keys to the city of Chicago. When the “pope” accepts those keys with gratitude and smiles for the cameras alongside a mayor who calls the American president a tyrant, he reveals — yet again — that the conciliar sect is not the Catholic Church. It is a paramasonic structure, an instrument of the World Revolution, and an enemy of Christ the King.
Let the faithful who still profess the integral Catholic faith take note: the abomination of desolation continues to occupy the holy place. The usurper sits on the throne of Peter. And the faithful must resist — not with violence, not with politics, but with prayer, penance, and the uncompromising profession of the Catholic faith as it was handed down by the Apostles, defined by the Councils, and taught by the true Popes until the great apostasy.
Source:
Pope Leo XIV Meets With Chicago Mayor Brandon Johnson (ncregister.com)
Date: 29.05.2026