EWTN News portal reports on the “Pope” Leo XIV’s visit to Pavia, Italy, on June 20, 2026, where he venerated the relics of St. Augustine and urged the city to honor human dignity and civic peace. The visit included addresses to the Augustinian community, the faithful, and city residents, emphasizing themes of fraternal love, dialogue, and solidarity, while avoiding explicit mention of supernatural conversion, the Kingship of Christ, or the necessity of the sacraments for salvation. The article presents the event as a pastoral success, highlighting the “pope’s” call to care for the person and promote a culture of encounter.
The event is a textbook example of the post-conciliar reduction of the Catholic mission to a naturalistic humanitarianism. The usurper on Peter’s throne, surrounded by “bishops” and “priests” of the conciliar sect, performs a ritualistic veneration of the mortal remains of a Father of the Church while completely emptying the act of its supernatural and dogmatic content. The entire narrative is saturated with the language of the world: “solidarity,” “dignity of every human life,” “care for the person-in-community,” and “common good” are repeated like a mantra, yet they are divorced from their only true source—the redemptive sacrifice of Christ the King and His Church’s infallible teaching mission. The silence on the necessity of the true Church, the true Mass, and the true priesthood for the salvation of souls is not an oversight; it is the very essence of the modernist apostasy.
The Hermeneutic of Continuity as a Mask for Revolution
The article’s framing of Leo XIV’s visit as a “homecoming” for an “Augustinian pope” and the symbolic passing of the mantle from Robert Prevost (then prior general) to Benedict XVI in 2007, and now to Leo XIV in 2026, is a classic exercise in the hermeneutic of continuity. This is the central lie of the conciliar revolution: the claim that the innovations of Vatican II and its aftermath are a legitimate development of the tradition that came before. In reality, it is a substitution of the revolutionary novelty for the immutable deposit of faith. The “pope” uses St. Augustine not as a Father who teaches the absolute necessity of the Catholic Church for salvation (Extra Ecclesiam nulla salus), the grave sin of schism, and the obligation to profess the true faith, but as a vague patron of “interiority” and “fraternal love.” This is a theft of the Fathers, using their authority to prop up a system their doctrine explicitly condemns.
The address to the Augustinian community is a masterpiece of modernist double-speak. “St. Augustine is not ours; he belongs to the Church,” Leo declares. Yet, which “Church” does he mean? Not the one, holy, Catholic, and apostolic Church of the Creed, which teaches with infallibility. He means the “Church” of the conciliar sect, a “Church” that “walks amid the struggles and hopes of the people, expert in the art of listening and accompanying.” This is the Church as a humanitarian NGO, a “community” that “renews itself without division” precisely by rejecting the dogmas that create division with the world. The essential is “to live with Christ,” but this Christ is a Christ emptied of His divine prerogatives, a mere “living stone” and “cornerstone” of a purely social edification. The call to “give up some structures and some securities of the past” is a direct assault on the traditional liturgy, canon law, and doctrinal clarity that are the only “securities” that protect the faithful from error.
The Cult of Man and the Silencing of the Supernatural
The core of the Pavia address is a purely naturalistic exhortation to good citizenship. The “pope” speaks of the “dignity of every human life,” a phrase that, in the mouth of a true pope, would immediately be followed by the condemnation of abortion, euthanasia, and the social reign of Christ the King. Here, it is reduced to a generic call for civic participation, care for public spaces, and solidarity with the Peruvian community. The “city is one for all,” he says, echoing the globalist slogan of a borderless, Godless human family. The reference to the Italian Constitution as a foundation for “care for the person-in-community” is a blasphemous elevation of a man-made, secular document above the law of God. This is the direct antithesis of Pius XI’s teaching in Quas Primas: “The State is happy not by one means, and man by another; for the State is nothing else than a harmonious association of men.” The happiness of the state and the individual is found only in the recognition of the Kingship of Christ, not in a constitutional article.
The visit to the CNAO cancer center is perhaps the most revealing moment. The “pope” comforts children and their parents with banalities: “God does not want anyone to suffer,” “he sends us angels,” and “let us place all our trust in God.” This is the theology of the void. There is no mention of the salvific value of suffering united to the Cross of Christ, no mention of the sacraments of the sick, no mention of the necessity of the state of grace for eternal salvation. It is a purely horizontal comfort, a religious sentimentality that leaves the soul unprepared for the reality of death and judgment. The “pope” thanks the medical staff for “working miracles,” a trivialization of the supernatural power of God, which alone works true miracles, and a blasphemous attribution of divine power to a secular, naturalistic medical procedure.
The Programmatic Apostasy of the Post-Conciliar Sect
The entire event is a perfect execution of the modernist program condemned by St. Pius X in Lamentabili sane exitu and Pascendi Dominici gregis. The “pope” embodies the modernist proposition that “the Church is an enemy of the progress of natural and theological sciences” (condemned proposition 57) by his very silence on the true faith. He embodies the proposition that “the Church cannot, in any way, pass judgment on opinions concerning human abilities” (condemned proposition 5) by his refusal to define any moral or doctrinal truth in the face of the secularized context. His call to “dialogue with culture” and to “offer a faith capable of illuminating the human search for truth, justice, and beauty” is the very essence of the modernist error that truth is not fixed and revealed, but must be discovered through a dialogue that inevitably dilutes and corrupts it.
The article’s description of the local Church as “a community of ancient tradition that remains alive and present… attentive to the signs of this time” is a direct contradiction of the Catholic understanding of tradition as a deposit that does not evolve or adapt to the “signs of the times.” This is the “living Church” of the conciliar revolution, a Church that is alive only in its constant mutation away from the faith of the Fathers. The “pope’s” call to “never lose hope” and to be “builders of peace” is a call to a horizontal, earthly peace, not the peace of Christ, which is only possible through the submission of all nations to His social kingship. The entire visit is a sacramentalized press conference, a ritual performance of a faith that has been emptied of its supernatural content and reduced to a program of social betterment. This is the abomination of desolation, standing in the holy place, speaking of peace while the world rushes toward its damnation for the rejection of its rightful King.
[Antichurch] A Synodal Pilgrimage: Pope Leo XIV’s Naturalistic Call to Civic Humanism in Pavia
EWTN News portal reports on the “Pope” Leo XIV’s visit to Pavia, Italy, on June 20, 2026, where he venerated the relics of St. Augustine and urged the city to honor human dignity and civic peace. The visit included addresses to the Augustinian community, the faithful, and city residents, emphasizing themes of fraternal love, dialogue, and solidarity, while avoiding explicit mention of supernatural conversion, the Kingship of Christ, or the necessity of the sacraments for salvation. The article presents the event as a pastoral success, highlighting the “pope’s” call to care for the person and promote a culture of encounter.
The event is a textbook example of the post-conciliar reduction of the Catholic mission to a naturalistic humanitarianism. The usurper on Peter’s throne, surrounded by “bishops” and “priests” of the conciliar sect, performs a ritualistic veneration of the mortal remains of a Father of the Church while completely emptying the act of its supernatural and dogmatic content. The entire narrative is saturated with the language of the world: “solidarity,” “dignity of every human life,” “care for the person-in-community,” and “common good” are repeated like a mantra, yet they are divorced from their only true source—the redemptive sacrifice of Christ the King and His Church’s infallible teaching mission. The silence on the necessity of the true Church, the true Mass, and the true priesthood for the salvation of souls is not an oversight; it is the very essence of the modernist apostasy.
The Hermeneutic of Continuity as a Mask for Revolution
The article’s framing of Leo XIV’s visit as a “homecoming” for an “Augustinian pope” and the symbolic passing of the mantle from Robert Prevost (then prior general) to Benedict XVI in 2007, and now to Leo XIV in 2026, is a classic exercise in the hermeneutic of continuity. This is the central lie of the conciliar revolution: the claim that the innovations of Vatican II and its aftermath are a legitimate development of the tradition that came before. In reality, it is a substitution of the revolutionary novelty for the immutable deposit of faith. The “pope” uses St. Augustine not as a Father who teaches the absolute necessity of the Catholic Church for salvation (Extra Ecclesiam nulla salus), the grave sin of schism, and the obligation to profess the true faith, but as a vague patron of “interiority” and “fraternal love.” This is a theft of the Fathers, using their authority to prop up a system their doctrine explicitly condemns.
The address to the Augustinian community is a masterpiece of modernist double-speak. “St. Augustine is not ours; he belongs to the Church,” Leo declares. Yet, which “Church” does he mean? Not the one, holy, Catholic, and apostolic Church of the Creed, which teaches with infallibility. He means the “Church” of the conciliar sect, a “Church” that “walks amid the struggles and hopes of the people, expert in the art of listening and accompanying.” This is the Church as a humanitarian NGO, a “community” that “renews itself without division” precisely by rejecting the dogmas that create division with the world. The essential is “to live with Christ,” but this Christ is a Christ emptied of His divine prerogatives, a mere “living stone” and “cornerstone” of a purely social edification. The call to “give up some structures and some securities of the past” is a direct assault on the traditional liturgy, canon law, and doctrinal clarity that are the only “securities” that protect the faithful from error.
The Cult of Man and the Silencing of the Supernatural
The core of the Pavia address is a purely naturalistic exhortation to good citizenship. The “pope” speaks of the “dignity of every human life,” a phrase that, in the mouth of a true pope, would immediately be followed by the condemnation of abortion, euthanasia, and the social reign of Christ the King. Here, it is reduced to a generic call for civic participation, care for public spaces, and solidarity with the Peruvian community. The “city is one for all,” he says, echoing the globalist slogan of a borderless, Godless human family. The reference to the Italian Constitution as a foundation for “care for the person-in-community” is a blasphemous elevation of a man-made, secular document above the law of God. This is the direct antithesis of Pius XI’s teaching in Quas Primas: “The State is happy not by one means, and man by another; for the State is nothing else than a harmonious association of men.” The happiness of the state and the individual is found only in the recognition of the Kingship of Christ, not in a constitutional article.
The visit to the CNAO cancer center is perhaps the most revealing moment. The “pope” comforts children and their parents with banalities: “God does not want anyone to suffer,” “he sends us angels,” and “let us place all our trust in God.” This is the theology of the void. There is no mention of the salvific value of suffering united to the Cross of Christ, no mention of the sacraments of the sick, no mention of the necessity of the state of grace for eternal salvation. It is a purely horizontal comfort, a religious sentimentality that leaves the soul unprepared for the reality of death and judgment. The “pope” thanks the medical staff for “working miracles,” a trivialization of the supernatural power of God, which alone works true miracles, and a blasphemous attribution of divine power to a secular, naturalistic medical procedure.
The Programmatic Apostasy of the Post-Conciliar Sect
The entire event is a perfect execution of the modernist program condemned by St. Pius X in Lamentabili sane exitu and Pascendi Dominici gregis. The “pope” embodies the modernist proposition that “the Church is an enemy of the progress of natural and theological sciences” (condemned proposition 57) by his very silence on the true faith. He embodies the proposition that “the Church cannot, in any way, pass judgment on opinions concerning human abilities” (condemned proposition 5) by his refusal to define any moral or doctrinal truth in the face of the secularized context. His call to “dialogue with culture” and to “offer a faith capable of illuminating the human search for truth, justice, and beauty” is the very essence of the modernist error that truth is not fixed and revealed, but must be discovered through a dialogue that inevitably dilutes and corrupts it.
The article’s description of the local Church as “a community of ancient tradition that remains alive and present… attentive to the signs of this time” is a direct contradiction of the Catholic understanding of tradition as a deposit that does not evolve or adapt to the “signs of the times.” This is the “living Church” of the conciliar revolution, a Church that is alive only in its constant mutation away from the faith of the Fathers. The “pope’s” call to “never lose hope” and to be “builders of peace” is a call to a horizontal, earthly peace, not the peace of Christ, which is only possible through the submission of all nations to His social kingship. The entire visit is a sacramentalized press conference, a ritual performance of a faith that has been emptied of its supernatural content and reduced to a program of social betterment. This is the abomination of desolation, standing in the holy place, speaking of peace while the world rushes toward its damnation for the rejection of its rightful King.
Source:
At St. Augustine’s tomb, Pope Leo XIV urges Pavia to honor every human life (ewtnnews.com)
Date: 20.06.2026