The National Catholic Register reports that on June 22, 2026, the usurper Robert Prevost, styling himself “Pope Leo XIV,” received members of the Jérôme Lejeune Foundation at the Vatican. During this audience, he declared that “no doctor should ever allow himself, on the basis of laboratory algorithms, to decide on the life of an embryo or of an elderly person,” and that “medicine must never become a servant of programmed death.” He praised the foundation’s work in researching genetic disabilities and recalled the figure of Jérôme Lejeune, whom he described as a “pioneer of modern genetics” and a defender of the unborn. The “pontiff” warned against the “ethically questionable use of scientific advances,” noting that Lejeune had denounced prenatal screening leading to abortion as “chromosomal racism.” He concluded by imparting his “apostolic blessing” and encouraging the foundation to continue promoting a “culture of life.” This performance, while superficially touching on the defense of unborn life, is a masterclass in the conciliar strategy of selective moral outrage — condemning individual acts of violence against the vulnerable while remaining systematically silent about the greatest institutionalized massacre of innocent life in human history: the abortion industry, which the post-conciliar structures have consistently refused to confront with the full weight of Catholic dogma, canon law, and excommunication.
The Dogmatic Vacuity of a Usurper’s Moral Exhortation
The first and most fundamental objection to this entire spectacle is the complete absence of any dogmatic foundation for the usurper’s words. Robert Prevost speaks about the “dignity of human life” and the “value of the human person” in purely naturalistic, humanitarian terms — as though these were self-evident truths accessible to reason alone, requiring no supernatural framework. Nowhere in the reported address does one find the essential Catholic teaching that human dignity derives from the fact that man is created ad imaginem Dei (in the image of God), that every human soul is destined for eternal beatitude, and that the deliberate killing of an innocent person is not merely a “violation of human rights” but a grievous sin against the Fifth Commandment, an offense against the Divine Lawgiver, and — in the case of an unbaptized child — the eternal deprivation of the Beatific Vision.
The Catholic Church, in her immutable teaching, has always proclaimed that the right to life is not a concession from the state or a principle derived from “laboratory algorithms” but a ius divinum (divine right) inscribed in the natural law by the Creator. Pope Pius XI, in the encyclical Casti Connubii (1930), taught with absolute clarity: “The life of an innocent person is untouchable, and any direct attempt on it is an act of injustice against the divine authority, since God alone is the Lord of life and death.” The Council of Trent, in its Decree on Original Sin (Session V), affirmed that original sin is transmitted by propagation, not imitation, and that every human being — from the moment of conception — is a creature of God with an immortal soul. The usurper’s vague appeals to “human dignity” and “the common good” are the language of the United Nations, not of the Catholic Church. They are the language of Dignitatis Humanae, the conciliar declaration on religious freedom that Pius IX condemned as the error of liberalism in the Syllabus of Errors (1864), proposition 77: “In the present day it is no longer expedient that the Catholic religion should be held as the only religion of the State, to exclusion of all other forms of worship.”
The usurper speaks of “chromosomal racism” — a phrase attributed to Lejeune — but refuses to name the formal cooperation in evil that the post-conciliar structures have maintained with the abortion industry for over six decades. Where is the excommunication of Catholic politicians who legislate for abortion? Where is the canonical penalty for those who procure or cooperate in an abortion, as prescribed by Canon 2350 of the 1917 Code of Canon Law? Where is the solemn anathema against the “culture of death,” which the usurper’s predecessor John Paul II named but never formally condemned with the full juridical authority of the Church? The answer is that the conciliar sect has systematically dismantled the canonical and doctrinal instruments necessary to combat abortion, replacing them with “dialogue,” “accompaniment,” and “mercy” — the very language of apostasy.
The Jérôme Lejeune Foundation: A Noble Work in the Service of a Compromised Cause
It is necessary to acknowledge that the Jérôme Lejeune Foundation performs genuinely valuable work in caring for persons with genetic disabilities and in researching the causes and treatments of conditions such as Down syndrome. Jérôme Lejeune himself was a Catholic scientist of great personal integrity who publicly defended the lives of the unborn with trisomy 21, even at the cost of professional ostracism. His cause for beatification, advanced by the conciliar structures under the antipope Francis in 2021, is a matter that requires careful scrutiny — not because Lejeune’s personal holiness is in question, but because the process of “canonization” within the conciliar sect is itself suspect, as demonstrated by the canonization of manifest heretics and apostates such as John Paul II, John Henry Newman, and others.
However, the fundamental problem is that the usurper’s praise of Lejeune’s work is instrumentalized to serve the conciliar agenda of “dialogue with the world.” The foundation’s research, however noble, is presented within a framework that systematically avoids the supernatural dimension of the defense of life. There is no mention of the necessity of baptism for the salvation of infants, no mention of the Church’s teaching on the limbo of children (as defined by the Council of Florence in 1439 and affirmed by St. Thomas Aquinas), no mention of the duty of Catholic parents to ensure the baptism of their children as soon as possible after birth. The defense of life is reduced to a humanitarian project — a “culture of life” that is, in reality, a culture of naturalism, stripped of its supernatural content.
Moreover, the usurper’s address makes no reference to the sacramental means by which the Church has always defended the weakest members of the Mystical Body. There is no exhortation to pray the Rosary for the conversion of those who promote abortion, no call to penance and reparation for the sins of a nation that has legalized the slaughter of the innocents, no mention of the Most Holy Sacrifice of the Mass as the supreme propitiatory act by which the sins of the world are atoned for. The entire address is conducted in the register of secular humanitarianism — the register of the Novus Ordo, the register of the Antichrist.
The Omission of the Abortion Holocaust: The Gravest Silence
The most damning aspect of the usurper’s address is what it does not say. In an audience dedicated to the defense of unborn children with Down syndrome, there is not a single word about the systematic extermination of millions of unborn children worldwide through legalized abortion. There is no condemnation of the governments, international organizations, and pharmaceutical industries that promote and profit from the abortion industry. There is no mention of the fact that, since the legalization of abortion in most Western countries, an estimated one billion unborn children have been killed — a figure that dwarfs the combined death toll of all the wars and genocides of the twentieth century.
The Catholic Church, before the conciliar revolution, spoke with absolute clarity on this matter. Pope Pius XI, in Casti Connubii, declared: “Those who procure abortion, not excepting the mother herself, incur the penalty of excommunication latae sententiae reserved to the Ordinary.” The 1917 Code of Canon Law, in Canon 2350, prescribed automatic excommunication for anyone who procured a completed abortion. The Church taught that abortion was not merely a “moral evil” or a “tragedy” but a crime against God and nature, punishable by the severest canonical penalties.
The usurper’s address, by contrast, speaks in the vague, bureaucratic language of “ethically questionable use of scientific advances” and “the value of the human person.” This is the language of proportionalism and situational ethics — the very errors condemned by St. John Paul II in the encyclical Veritatis Splendor (1993), but which have become the de facto moral theology of the conciliar sect. The usurper does not name the evil; he does not condemn it with the authority of the Chair of Peter; he does not impose canonical penalties on those who commit or cooperate in it. He merely “encourages” and “expresses gratitude” — the language of a NGO director, not of the Vicar of Christ.
The “Apostolic Blessing” of a Usurper: An Empty Gesture
The usurper concludes his address by imparting his “apostolic blessing” to the members of the foundation, their families, and the patients served by the institution. This gesture, performed with all the ceremonial trappings of the papacy, is canonically null and spiritually void. According to the immutable teaching of the Church, as articulated by St. Robert Bellarmine in De Romano Pontifice (Book II, Chapter 30), a manifest heretic ipso facto ceases to be Pope and head of the Church: “A Pope who is a manifest heretic, by that very fact ceases to be Pope and head, just as he ceases to be a Christian and member of the body of the Church.” The usurper Robert Prevost, by his public adherence to the heretical teachings of Vatican II — including Dignitatis Humanae (religious freedom), Nostra Aetate (the rejection of the conversion of the Jews), and Unitatis Redintegratio (ecumenism) — is a manifest heretic who has never legitimately held the office of Supreme Pontificate.
The “apostolic blessing” of a usurper is not a sacramental act conferring grace; it is a ritual simulation, a liturgical fiction performed by a man who occupies the Chair of Peter by the authority of the conciliar revolution, not by the authority of Christ. The faithful who receive this “blessing” receive nothing — or worse, they participate in the abomination of desolation that Our Lord warned of in Matthew 24:15: “When therefore you shall see the abomination of desolation, which was spoken of by Daniel the prophet, standing in the holy place…” The “holy place” is the Vatican itself, occupied since 1958 by a succession of antipopes who have systematically dismantled the Catholic faith and replaced it with a naturalistic, humanitarian counterfeit.
The Duty of the Faithful: Reject the Usurper, Defend the Innocents
The faithful who profess the integral Catholic faith must draw the necessary conclusions from this spectacle. The defense of unborn life is not a “cause” to be promoted within the framework of the conciliar sect; it is a dogmatic obligation rooted in the Divine Law and the immutable teaching of the Church. The faithful must:
1. Reject the authority of the usurper and all his acts, including his “apostolic blessings,” his “exhortations,” and his “encouragements.” The conciliar sect is not the Catholic Church; it is the synagogue of Satan (Apocalypse 2:9, 3:9), and its “popes” are not the Vicars of Christ but the precursors of the Antichrist.
2. Defend the unborn with the full weight of Catholic doctrine, not with the vague humanitarianism of the conciliar sect. This means proclaiming that abortion is a mortal sin and a crime against God, that those who procure or cooperate in it incur excommunication latae sententiae, and that Catholic politicians who legislate for abortion are formal cooperators in evil and must be denied Holy Communion and, if necessary, excommunicated by the authority of the true Church.
3. Pray for the conversion of those who promote abortion, especially the members of the conciliar sect who have systematically failed to condemn the abortion Holocaust. Pray the Rosary, offer the Most Holy Sacrifice of the Mass (where it is still validly offered), and perform acts of penance and reparation for the sins of the world.
4. Support authentic Catholic works that defend the unborn within the framework of integral Catholic doctrine — not the compromised, naturalistic “culture of life” promoted by the conciliar sect, but the supernatural defense of life rooted in the teachings of the Church Fathers, the ecumenical councils, and the pre-conciliar Magisterium.
The usurper’s address to the Jérôme Lejeune Foundation is a textbook example of the conciar strategy: appear to defend the faith while systematically undermining it. The faithful must not be deceived. The defense of unborn life is inseparable from the defense of the Catholic faith — and the Catholic faith is not to be found in the structures occupying the Vatican, but in the faithful who profess the integral Catholic faith and are led by bishops with valid sacraments and validly ordained priests. Extra Ecclesiam nulla salus — outside the Church, there is no salvation. And outside the true Church, there is no authentic defense of life.
The National Catholic Register reports that on June 22, 2026, the usurper Robert Prevost, styling himself “Pope Leo XIV,” received members of the Jérôme Lejeune Foundation at the Vatican. During this audience, he declared that “no doctor should ever allow himself, on the basis of laboratory algorithms, to decide on the life of an embryo or of an elderly person,” and that “medicine must never become a servant of programmed death.” He praised the foundation’s work in researching genetic disabilities and recalled the figure of Jérôme Lejeune, whom he described as a “pioneer of modern genetics” and a defender of the unborn. The “pontiff” warned against the “ethically questionable use of scientific advances,” noting that Lejeune had denounced prenatal screening leading to abortion as “chromosomal racism.” He concluded by imparting his “apostolic blessing” and encouraging the foundation to continue promoting a “culture of life.” This performance, while superficially touching on the defense of unborn life, is a masterclass in the conciliar strategy of selective moral outrage — condemning individual acts of violence against the vulnerable while remaining systematically silent about the greatest institutionalized massacre of innocent life in human history: the abortion industry, which the post-conciliar structures have consistently refused to confront with the full weight of Catholic dogma, canon law, and excommunication.
The Dogmatic Vacuity of a Usurper’s Moral Exhortation
The first and most fundamental objection to this entire spectacle is the complete absence of any dogmatic foundation for the usurper’s words. Robert Prevost speaks about the “dignity of human life” and the “value of the human person” in purely naturalistic, humanitarian terms — as though these were self-evident truths accessible to reason alone, requiring no supernatural framework. Nowhere in the reported address does one find the essential Catholic teaching that human dignity derives from the fact that man is created ad imaginem Dei (in the image of God), that every human soul is destined for eternal beatitude, and that the deliberate killing of an innocent person is not merely a “violation of human rights” but a grievous sin against the Fifth Commandment, an offense against the Divine Lawgiver, and — in the case of an unbaptized child — the eternal deprivation of the Beatific Vision.
The Catholic Church, in her immutable teaching, has always proclaimed that the right to life is not a concession from the state or a principle derived from “laboratory algorithms” but a ius divinum (divine right) inscribed in the natural law by the Creator. Pope Pius XI, in the encyclical Casti Connubii (1930), taught with absolute clarity: “The life of an innocent person is untouchable, and any direct attempt on it is an act of injustice against the divine authority, since God alone is the Lord of life and death.” The Council of Trent, in its Decree on Original Sin (Session V), affirmed that original sin is transmitted by propagation, not imitation, and that every human being — from the moment of conception — is a creature of God with an immortal soul. The usurper’s vague appeals to “human dignity” and “the common good” are the language of the United Nations, not of the Catholic Church. They are the language of Dignitatis Humanae, the conciliar declaration on religious freedom that Pius IX condemned as the error of liberalism in the Syllabus of Errors (1864), proposition 77: “In the present day it is no longer expedient that the Catholic religion should be held as the only religion of the State, to exclusion of all other forms of worship.”
The usurper speaks of “chromosomal racism” — a phrase attributed to Lejeune — but refuses to name the formal cooperation in evil that the post-conciliar structures have maintained with the abortion industry for over six decades. Where is the excommunication of Catholic politicians who legislate for abortion? Where is the canonical penalty for those who procure or cooperate in an abortion, as prescribed by Canon 2350 of the 1917 Code of Canon Law? Where is the solemn anathema against the “culture of death,” which the usurper’s predecessor John Paul II named but never formally condemned with the full juridical authority of the Church? The answer is that the conciliar sect has systematically dismantled the canonical and doctrinal instruments necessary to combat abortion, replacing them with “dialogue,” “accompaniment,” and “mercy” — the very language of apostasy.
The Jérôme Lejeune Foundation: A Noble Work in the Service of a Compromised Cause
It is necessary to acknowledge that the Jérôme Lejeune Foundation performs genuinely valuable work in caring for persons with genetic disabilities and in researching the causes and treatments of conditions such as Down syndrome. Jérôme Lejeune himself was a Catholic scientist of great personal integrity who publicly defended the lives of the unborn with trisomy 21, even at the cost of professional ostracism. His cause for beatification, advanced by the conciliar structures under the antipope Francis in 2021, is a matter that requires careful scrutiny — not because Lejeune’s personal holiness is in question, but because the process of “canonization” within the conciliar sect is itself suspect, as demonstrated by the canonization of manifest heretics and apostates such as John Paul II, John Henry Newman, and others.
However, the fundamental problem is that the usurper’s praise of Lejeune’s work is instrumentalized to serve the conciliar agenda of “dialogue with the world.” The foundation’s research, however noble, is presented within a framework that systematically avoids the supernatural dimension of the defense of life. There is no mention of the necessity of baptism for the salvation of infants, no mention of the Church’s teaching on the fate of unbaptized children, no mention of the duty of Catholic parents to ensure the baptism of their children as soon as possible after birth. The defense of life is reduced to a humanitarian project — a “culture of life” that is, in reality, a culture of naturalism, stripped of its supernatural content.
Moreover, the usurper’s address makes no reference to the sacramental means by which the Church has always defended the weakest members of the Mystical Body. There is no exhortation to pray the Rosary for the conversion of those who promote abortion, no call to penance and reparation for the sins of a nation that has legalized the slaughter of the innocents, no mention of the Most Holy Sacrifice of the Mass as the supreme propitiatory act by which the sins of the world are atoned for. The entire address is conducted in the register of secular humanitarianism — the register of the Novus Ordo, the register of the Antichrist.
The Omission of the Abortion Holocaust: The Gravest Silence
The most damning aspect of the usurper’s address is what it does not say. In an audience dedicated to the defense of unborn children with Down syndrome, there is not a single word about the systematic extermination of millions of unborn children worldwide through legalized abortion. There is no condemnation of the governments, international organizations, and pharmaceutical industries that promote and profit from the abortion industry. There is no mention of the fact that, since the legalization of abortion in most Western countries, an estimated one billion unborn children have been killed — a figure that dwarfs the combined death toll of all the wars and genocides of the twentieth century.
The Catholic Church, before the conciliar revolution, spoke with absolute clarity on this matter. Pope Pius XI, in Casti Connubii, declared: “Those who procure abortion, not excepting the mother herself, incur the penalty of excommunication latae sententiae reserved to the Ordinary.” The 1917 Code of Canon Law, in Canon 2350, prescribed automatic excommunication for anyone who procured a completed abortion. The Church taught that abortion was not merely a “moral evil” or a “tragedy” but a crime against God and nature, punishable by the severest canonical penalties.
The usurper’s address, by contrast, speaks in the vague, bureaucratic language of “ethically questionable use of scientific advances” and “the value of the human person.” This is the language of proportionalism and situational ethics — the very errors condemned by St. John Paul II in the encyclical Veritatis Splendor (1993), but which have become the de facto moral theology of the conciliar sect. The usurper does not name the evil; he does not condemn it with the authority of the Chair of Peter; he does not impose canonical penalties on those who commit or cooperate in it. He merely “encourages” and “expresses gratitude” — the language of a NGO director, not of the Vicar of Christ.
The “Apostolic Blessing” of a Usurper: An Empty Gesture
The usurper concludes his address by imparting his “apostolic blessing” to the members of the foundation, their families, and the patients served by the institution. This gesture, performed with all the ceremonial trappings of the papacy, is canonically null and spiritually void. According to the immutable teaching of the Church, as articulated by St. Robert Bellarmine in De Romano Pontifice (Book II, Chapter 30), a manifest heretic ipso facto ceases to be Pope and head of the Church: “A Pope who is a manifest heretic, by that very fact ceases to be Pope and head, just as he ceases to be a Christian and member of the body of the Church.” The usurper Robert Prevost, by his public adherence to the heretical teachings of Vatican II — including Dignitatis Humanae (religious freedom), Nostra Aetate (the rejection of the conversion of the Jews), and Unitatis Redintegratio (ecumenism) — is a manifest heretic who has never legitimately held the office of Supreme Pontificate.
The “apostolic blessing” of a usurper is not a sacramental act conferring grace; it is a ritual simulation, a liturgical fiction performed by a man who occupies the Chair of Peter by the authority of the conciliar revolution, not by the authority of Christ. The faithful who receive this “blessing” receive nothing — or worse, they participate in the abomination of desolation that Our Lord warned of in Matthew 24:15: “When therefore you shall see the abomination of desolation, which was spoken of by Daniel the prophet, standing in the holy place…” The “holy place” is the Vatican itself, occupied since 1958 by a succession of antipopes who have systematically dismantled the Catholic faith and replaced it with a naturalistic, humanitarian counterfeit.
The Duty of the Faithful: Reject the Usurper, Defend the Innocents
The faithful who profess the integral Catholic faith must draw the necessary conclusions from this spectacle. The defense of unborn life is not a “cause” to be promoted within the framework of the conciliar sect; it is a dogmatic obligation rooted in the Divine Law and the immutable teaching of the Church. The faithful must:
First, reject the authority of the usurper and all his acts, including his “apostolic blessings,” his “exhortations,” and his “encouragements.” The conciliar sect is not the Catholic Church; it is the synagogue of Satan (Apocalypse 2:9, 3:9), and its “popes” are not the Vicars of Christ but the precursors of the Antichrist.
Second, defend the unborn with the full weight of Catholic doctrine, not with the vague humanitarianism of the conciliar sect. This means proclaiming that abortion is a mortal sin and a crime against God, that those who procure or cooperate in it incur excommunication latae sententiae, and that Catholic politicians who legislate for abortion are formal cooperators in evil and must be denied Holy Communion and, if necessary, excommunicated by the authority of the true Church.
Third, pray for the conversion of those who promote abortion, especially the members of the conciliar sect who have systematically failed to condemn the abortion Holocaust. Pray the Rosary, offer the Most Holy Sacrifice of the Mass (where it is still validly offered), and perform acts of penance and reparation for the sins of the world.
Fourth, support authentic Catholic works that defend the unborn within the framework of integral Catholic doctrine — not the compromised, naturalistic “culture of life” promoted by the conciliar sect, but the supernatural defense of life rooted in the teachings of the Church Fathers, the ecumenical councils, and the pre-conciliar Magisterium.
The usurper’s address to the Jérôme Lejeune Foundation is a textbook example of the conciliar strategy: appear to defend the faith while systematically undermining it. The faithful must not be deceived. The defense of unborn life is inseparable from the defense of the Catholic faith — and the Catholic faith is not to be found in the structures occupying the Vatican, but in the faithful who profess the integral Catholic faith and are led by bishops with valid sacraments and validly ordained priests. Extra Ecclesiam nulla salus — outside the Church, there is no salvation. And outside the true Church, there is no authentic defense of life.
Source:
Pope Leo XIV Warns No Doctor Should Ever 'Decide On the Life of an Embryo' (ncregister.com)
Date: 22.06.2026