EWTN News Vatican Bureau reports that on May 30, 2026, the usurper Robert Prevost, styling himself “Pope Leo XIV,” addressed members of the Centesimus Annus Pro Pontifice Foundation at the Apostolic Palace, declaring that “shared humanity” can unify a world divided by war and polarization. In his remarks, he referenced his encyclical *Magnifica Humanitas*, spoke of humanity’s “common pursuit of truth,” invoked St. Augustine’s two cities, and urged “small and steadfast acts of fidelity” against dehumanization. This address is not merely another exercise in vacuous modernist rhetoric; it is a concentrated distillation of the conciliar revolution’s foundational heresy — the replacement of the supernatural order with naturalistic humanism, and the substitution of “shared humanity” for the Kingship of Our Lord Jesus Christ as the bond of all society.
The Erasure of Original Sin and the Myth of Innate Human Goodness
The very premise of Leo XIV’s address — that “shared humanity” is the unifying principle for a fractured world — presupposes a anthropology radically incompatible with Catholic doctrine. The Church has always taught, and the Council of Trent solemnly defined, that the entire human race was “transfused” with sin through Adam’s fall: “If any one asserts that the sin of Adam injured him alone, and not his posterity… and that the holiness of John the Baptist was received from the womb… let him be anathema” (Council of Trent, Session V, Canon 3). The Catechism of the Council of Trent further explains that by Adam’s sin, “the whole human race, which was to come from him, was deprived of original justice and became subject to the penalty of eternal death.”
What does Leo XIV say about this? Nothing. Not a single word about original sin, the Fall, the necessity of baptism for the remission of original sin, or the supernatural grace without which no man can be saved. His “shared humanity” is the humanity of Rousseau and the Encyclopedists — man as he imagines himself to be in his natural state, unburdened by the catastrophic consequences of the first sin. This is precisely the error condemned by Pius IX in the Syllabus of Errors: “Moral laws do not stand in the need of the divine sanction, and it is not at all necessary that human laws should be made conformable to the laws of nature and receive their power of binding from God” (Proposition 56). The “shared humanity” of Leo XIV is a humanity stripped of its supernatural destiny, reduced to a horizontal plane of mutual recognition — the very essence of the “cult of man” condemned by every pope prior to the conciliar apostasy.
Pius XI, in Quas Primas, taught with absolute clarity: “The state is happy not by one means, and man by another; for the state is nothing else than a harmonious association of men” — but this happiness is found only in the recognition of Christ’s Kingship. Leo XIV offers instead a “harmonious association” built on the sand of naturalistic humanism, which Pius IX condemned as the error that “the teaching of the Catholic Church is hostile to the well-being and interests of society” (Syllabus, Proposition 40). The conciliar sect has simply inverted this: it now claims that the Church’s teaching must conform to the “well-being” of natural man, rather than demanding that natural man conform to the supernatural order.
The “Search for Truth” Without the True Church
Leo XIV declared that humanity’s questions about its direction are “a clear manifestation of humanity’s search for truth” and “give rise to a desire for something more, a thirst for God and lasting meaning.” He further stated that these questions “bear witness to the essential aspects of our humanity: the God-given gifts of reason and freedom by which we may come to know the truth and adhere to what is good.”
This language is deliberately crafted to sound Catholic while being fundamentally heretical. The “search for truth” he describes is not the search for the truth deposited in the one true Church founded by Christ — the Church that possesses, by divine guarantee, the fullness of revealed truth. It is rather the modernist concept condemned by St. Pius X in Lamentabili: “The dogmas which the Church proposes as revealed are not truths of divine origin but are a certain interpretation of religious facts, which the human mind has worked out with great effort” (Proposition 22). Leo XIV’s “search” is the search of natural reason, which, while capable of knowing God’s existence through creation (as defined by the Vatican Council, Dei Filius), is utterly incapable of attaining the supernatural truths of faith without divine revelation and the authoritative teaching of the true Church.
The Council of Trent defined that justification comes through the “sole formal justice of God” and not through any inherent quality of human nature. The “God-given gifts of reason and freedom” that Leo XIV invokes are, in Catholic theology, gifts that were wounded by the Fall and require supernatural grace for their proper ordering. To speak of these gifts as though they are sufficient for humanity to “come to know the truth and adhere to what is good” — without any mention of the necessity of faith, baptism, the sacraments, and the authoritative Magisterium — is to preach the Pelagian heresy in modernist garb. This is precisely what Pius IX condemned: “Human reason, without any reference whatsoever to God, is the sole arbiter of truth and falsehood, and of good and evil; it is law to itself, and suffices, by its natural force, to secure the welfare of men and of nations” (Syllabus, Proposition 3).
Augustine’s Two Cities Distorted: The City of Man Sanctified
Perhaps the most revealing element of Leo XIV’s address is his invocation of St. Augustine’s City of God. He stated: “The City of Man, built on pride and love of oneself, is marked by selfish individualism. The City of God, built on love of God unto selflessness, and the cultivation of relationships, is what makes it truly possible to build a civilization of love.”
On the surface, this appears to echo Augustine. But the context and application reveal a profound distortion. For Augustine, the City of God is the Church — the community of those who love God unto contempt of self, who live by faith and the sacraments, and whose ultimate end is the beatific vision. The City of Man is the community of those who love themselves unto contempt of God, whose end is eternal damnation. The two cities are irreconcilably opposed until the final judgment.
Leo XIV, however, uses Augustine’s framework not to call men to conversion and entry into the true Church, but to promote a “civilization of love” built on “the cultivation of relationships” — a purely horizontal, naturalistic project. The “City of God” becomes a metaphor for good human relations, not the supernatural society founded by Christ. This is the modernist hermeneutic condemned by St. Pius X in Pascendi Dominici Gregis: the reduction of supernatural realities to naturalistic categories, the transformation of theology into sociology.
Moreover, Leo XIV’s “civilization of love” is indistinguishable from the “fraternity” of the Freemasons and the United Nations — the very “fraternity” that Leo XIII condemned in Humanum Genus as a naturalistic substitute for the supernatural brotherhood of the Catholic Church. Pius XI, in Quas Primas, warned: “If men were ever to recognize Christ’s royal authority over themselves, both privately and publicly, then unheard-of blessings would flow upon the whole society” — but Leo XIV never once mentions Christ the King, the social Kingship of Our Lord, or the duty of nations to publicly profess the Catholic faith. His “civilization of love” is built without Christ, without the Church, without the sacraments — it is the “City of Man” dressed in Augustinian language.
The Silence That Condemns: What Leo XIV Did Not Say
The most damning aspect of this address is not what was said, but what was omitted. In an address to Catholic lay leaders about the state of the world, Leo XIV did not once mention:
– **The Social Kingship of Christ the King** — the doctrine solemnly defined by Pius XI in Quas Primas, which demands that all societies publicly recognize Our Lord Jesus Christ as their King and Lawgiver.
– **The necessity of the Catholic Church for salvation** — the dogma extra ecclesiam nulla salus, defined by the Fourth Lateran Council, the Council of Florence, and countless papal documents.
– **The sacraments** — the ordinary means of grace instituted by Christ, without which no man can be sanctified.
– **The Most Holy Sacrifice of the Mass** — the propitiatory sacrifice that alone can atone for sin and obtain grace for the world.
– **Original sin and the necessity of baptism** — the foundational truths of the human condition and its remedy.
– **The social reign of the Most Sacred Heart of Jesus** — the consecration demanded by Christ Himself to St. Margaret Mary, and the basis of the Centesimus Annus Foundation’s own charism.
– **The duty of Catholic rulers to profess and protect the faith** — the teaching of Pius IX, Leo XIII, and every pope before the conciliar revolution.
– **The reality of hell, the final judgment, and eternal damnation** — the supernatural truths that give urgency to every word the Church speaks about the human condition.
This silence is not accidental. It is the systematic program of the conciliar sect, which has replaced the supernatural order with naturalistic humanism, the preaching of conversion with the promotion of “dialogue,” and the Kingship of Christ with the “shared humanity” of the United Nations. As Pius IX warned in the Syllabus: “The Roman Pontiff can, and ought to, reconcile himself, and come to terms with progress, liberalism and modern civilization” (Proposition 80) — the very proposition that Leo XIV embodies in every word he speaks.
The Centesimus Annus Foundation: A Case Study in Co-optation
The Centesimus Annus Pro Pontifice Foundation was founded in 1993 by the apostate John Paul II to promote Catholic social teaching. Its very name references Centesimus Annus, John Paul II’s encyclical that, while containing some traditional language, fundamentally accepted the framework of modern liberal democracy and religious freedom as defined by the conciliar sect’s Dignitatis Humanae — the document that Pius IX would have condemned as a formal heresy (cf. Syllabus, Propositions 15, 18, 77, 78).
The foundation’s purpose — to promote “Catholic social teaching” — has been systematically reinterpreted to mean the promotion of the conciar sect’s social agenda: “human rights,” “dialogue,” “ecology,” “social justice” — all stripped of their supernatural foundation and reduced to naturalistic categories. Leo XIV’s address to this foundation is not a correction of this trajectory but its culmination: the explicit replacement of Christ the King with “shared humanity” as the foundation of social order.
Pius XI, in Quas Primas, taught: “The annual celebration of this solemnity will also remind states that not only private individuals, but also rulers and governments have the duty to publicly honor Christ and obey Him: for it will remind them of the final judgment, in which Christ, whom not only was cast out of the state, but was also forgotten and ignored through contempt, will very severely avenge these insults”. Leo XIV says nothing of the final judgment, nothing of Christ’s vengeance, nothing of the duty of rulers. His “small and steadfast acts of fidelity” are the modernist substitute for the supernatural virtues — natural goodness replacing sanctifying grace.
Conclusion: The Abomination of Desolation Speaks
The address of Leo XIV to the Centesimus Annus Pro Pontifice Foundation is a textbook example of the conciliar apostasy. It takes the language of Catholic theology — Augustine, the “search for truth,” the “two cities” — and empties it of all supernatural content, replacing it with the naturalistic humanism of the Enlightenment and the Masonic lodges. It speaks of “shared humanity” while ignoring the only true bond of humanity: the Catholic faith, the sacraments, and the social Kingship of Christ.
Pius IX, in the Syllabus of Errors, condemned 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). Leo XIV’s entire pontificate is the living embodiment of this condemned proposition — a “reform” that is in reality a destruction.
The faithful who still profess the integral Catholic faith must recognize in Leo XIV not a “pope” but an antipope — a usurper who occupies the Vatican and uses its structures to promote the very errors that the true Church has always condemned. As St. Robert Bellarmine taught, a manifest heretic ceases to be pope by that very fact, before any declaration of the Church. The “shared humanity” of Leo XIV is the antithesis of the Catholic faith. The only true unity of mankind is found in the Kingdom of Christ the King — a kingdom that Leo XIV, like his conciliar predecessors, has utterly abandoned.
“The Lord shall reign forever, thy God, O Zion, unto all generations” (Psalm 145:10). Not “shared humanity,” but Christ the King — yesterday, today, and forever.
Source:
Pope Leo XIV: Our world is more divided, but shared humanity unites us (ewtnnews.com)
Date: 30.05.2026