Leo XIV Backs 1986 Assisi Prayer Meeting, Abu Dhabi Declaration in Message to Interreligious Conference

Seeks ‘authentic synergy’ among world’s religions…

Leo XIV Backs 1986 Assisi Prayer Meeting, Abu Dhabi Declaration in Message to Interreligious Conference

Currently the head of the post-Catholic Vatican: Rev. Robert Prevost

In case anyone was still wondering what to think of Robert Francis Prevost, better known by his stage name ‘Pope Leo XIV’, today he made it absolutely clear that he fully endorses and seeks to advance the same apostate agenda that was launched with the Vatican II declaration Nostra Aetate, was boosted with ‘Pope’ John Paul II‘s 1986 interreligious prayer meeting in Assisi (which spawned a whole series of such frightful events), and that was kicked into high gear with ‘Pope’ Francis’ 2019 Abu Dhabi declaration on human fraternity.

In a Sep. 14 message to participants in the 8th Congress of the Leaders of World and Traditional Religions currently underway in Astana, Kazakhstan, ‘His Holiness’ Leo XIV let the world know that his course will be in perfect continuity with the interreligious program of the ‘Conciliar Church’.

After babbling about the significance of ‘synergy’ understood as “working together – both with one another and with the Divine” and maintaining (without evidence) that “[e]very authentic religious impulse fosters dialogue and cooperation”, Prevost assured everyone that interreligious “collaboration is not a call to erase differences, but rather an invitation to embrace diversity as a source of mutual enrichment”. No doubt Catholics are incredibly ‘enriched’ when a Hindu worships the goddess Lakshmi or ‘purifies’ his mind and body using cow dung — just as Moses must have felt the richness of diversity when he found so many of the Israelites worshipping the Golden Calf (see Exodus 32).

But let’s see what else Leo has to say:

The Catholic Church, for her part, acknowledges and esteems all that is “true and holy” in other religions (Nostra Aetate, 28 October 1965, 2).  Indeed, she seeks to foster authentic synergy by bringing the distinct gifts of each tradition to the table of encounter, where each faith contributes its unique wisdom and compassion in service of the common good.

Ah yes, the usual blah-blah about those “true and holy” elements in false religions, which, of course, are found there only mixed together with all kinds of heresies and other errors, blasphemies, and impieties. It’s a little bit like esteeming a child molester for the exquisite candy he passes out to his potential victims, or like admiring the instruments of an abortionist, which, after all, are not evil in themselves and can be used for good — he just doesn’t use them that way.

But anyway, just what are those “distinct gifts” that “each tradition” brings to that “table of encounter”? A statue of Buddha perhaps or a Jewish kippah? The Book of Mormon or the Dharma? The practice of yoga or of Zazen?

As for the “unique wisdom” of false religions extolled by Leo, what does he have in mind? Is it the teachings of the Koran or the Talmud? Of the Agamas or the Upanishads? Or should we look for nuggets of knowledge in the writings of Mary Baker Eddy or in Albert Pike’s Freemasonic handbook Morals and Dogma? What extraneous “wisdom” could the Catholic Church possibly be in need of when her Divine Founder gave to her the “Spirit of truth [who] will teach you all truth” (Jn 16:13) so that she is “the pillar and ground of the truth” (1 Tim 3:15)?

Next, Leo puts the remainder of his cards on the table, explicitly giving his approval and support for some of the Vatican II Church’s most notorious interreligious aberrations:

In this endeavor, “synergy for the future” is not an abstract slogan but a living reality that has already borne fruit. The historic gathering of religious leaders for prayer in Assisi in 1986, convened by Pope John Paul II, demonstrated that there can be no peace among nations without peace among religions. More recently, the Document on Human Fraternity for World Peace and Living Together, signed in Abu Dhabi in 2019 by my venerable predecessor Pope Francis and the Grand Imam of Al-Azhar, Ahmad Al-Tayyeb, offered a clear blueprint for how religious synergy can advance global peace and coexistence.  We witnessed this same spirit at the last meeting of this Congress in 2022, where leaders of diverse faiths, including Pope Francis, came together to condemn violence and extremism, advocate for the care of refugees, and call upon all leaders to work jointly for peace.

In response to the events and document referenced by Leo, as these matters have been written about before, we will simply provide the following links:

• John Paul the Great Apostate! Wojtyla’s Assisi 1986
• Rumor Control: Was Ratzinger against the Interreligious Prayer Meetings in Assisi?
• Apostasy in Abu Dhabi: Francis says God wills Diversity of Religions
• Ark of Apostasy: Why Francis’ Interreligious Fraternity Document does Not Admit of an Orthodox Interpretation
• Francis at Interreligious Congress in Kazakhstan: ‘Man is the Way for All Religions’

The maxim that “there can be no peace among nations without peace among religions” comes from the notorious Swiss arch-heretic Hans Küng (1928-2021) and amounts to a denial of the Social Kingship of Christ, who is the “Prince of Peace” (Isaias 9:6) and who alone gives true peace: “…the peace of Christ … is the only true peace…”, Pope Pius XI affirmed (Encyclical Ubi Arcano Dei, n. 37); and he made clear that “as long as individuals and states refused to submit to the rule of our Savior, there would be no really hopeful prospect of a lasting peace among nations” (Encyclical Quas Primas, n. 1).

The price of peace among religions — in the sense of ceasing to fight for God, for truth, for souls, and merely seeking after harmony instead — would mean nothing short of apostasy, a total abandonment of Jesus Christ and His Gospel, with utterly dreadful consequences:

He that is not with me, is against me: and he that gathereth not with me, scattereth. (Matthew 12:30)

And whosoever shall fall on this stone, shall be broken: but on whomsoever it shall fall, it shall grind him to powder. (Matthew 21:44)

Wherefore it is said in the scripture: Behold, I lay in Sion a chief corner stone, elect, precious. And he that shall believe in him, shall not be confounded. To you therefore that believe, he is honour: but to them that believe not, the stone which the builders rejected, the same is made the head of the corner. And a stone of stumbling, and a rock of scandal, to them who stumble at the word, neither do believe, whereunto also they are set. (1 Peter 2:6-8)

Our Blessed Lord gave to His Church the commission to teach and make converts, not to dialogue: “And he said to them: Go ye into the whole world, and preach the gospel to every creature. He that believeth and is baptized, shall be saved: but he that believeth not shall be condemned” (Mark 16:15-16).

It is abundantly clear that the goal of Leo’s interreligious agenda is not the conversion of the members of false religions to the only true religion; rather, it is for all religions to get along so as to make temporal life more harmonious.

The false pope continues with his apostate message:

The future we envision — a future of peace, fraternity and solidarity — calls for the commitment of all hands and all hearts.  When religious leaders stand together in defence of society’s most vulnerable, join in planting trees to care for our common home, or raise a united voice in support of human dignity, they bear witness to the truth that faith unites more than it divides. In this way, synergy becomes a powerful sign of hope for all humanity, revealing that religion, at its core, is not a source of conflict but a wellspring of healing and reconciliation.

The ideal future that Prevost envisions is thus not a future in which Christ is King reigning with the sweet yoke of His law over individuals, societies, and nations, but rather a future in which indifferentism and religious liberty reign supreme. Christ may very well be present under such a scenario, but merely as one religious figure among many, reduced to the same level as mere men, even false prophets, charlatans, and demons! In such a society, the highest good is not the honor and glory of the Most Holy Trinity and the salvation of souls but “human dignity”, which the Vatican II Church has now, divorced from Catholic truth, found to be “infinite”!

In 1884, Pope Leo XIII had warned in one of his encyclicals against Freemasonry:

This is “the great error of this age — that a regard for religion should be held as an indifferent matter, and that all religions are alike. This manner of reasoning is calculated to bring about the ruin of all forms of religion, and especially of the Catholic religion, which, as it is the only one that is true, cannot, without great injustice, be regarded as merely equal to other religions.”

(Pope Leo XIII, Encyclical Humanum Genus, n. 16)

This condemnation of religious indifferentism can also be found, for example, in the words of Pope Pius VII to Bp. Etienne-Marie de Boulogne of Troyes, France, in a letter dated Apr. 29, 1814:

…when the liberty of all “religions” is indiscriminately asserted, by this very fact truth is confounded with error and the holy and immaculate Spouse of Christ, the Church, outside of which there can be no salvation, is set on a par with the sects of heretics and with Judaic perfidy itself. For when favour and patronage is promised even to the sects of heretics and their ministers, not only their persons, but also their very errors, are tolerated and fostered: a system of errors in which is contained that fatal and never sufficiently to be deplored HERESY which, as St. Augustine says (de Haeresibus, no. 72), “asserts that all heretics proceed correctly and tell the truth: which is so absurd that it seems incredible to me.”

(Pope Pius VII, Letter Post Tam Diuturnas)

Although the Vatican II apologists can point to the occasional orthodox footnote that purports to exonerate the Novus Ordo ‘papal’ teaching and activity from the charge of heresy or compromise, we all know the reality because we can simply observe it: The advance of indifferentism that was so feared and condemned by the true Popes is exactly what has come about quite speedily since Vatican II, especially as a result of “acknowledg[ing] and esteem[ing] all that is ‘true and holy’ in other religions”.

As for Prevost’s insistence that “faith unites more than it divides”, that is simply foolish.

It is foolish because, for one thing, firm adherence to the truth revealed by God often means having to face resistance and mockery, sometimes even to the point of exclusion, persecution, and martyrdom, by a world hostile to the truth on account of original sin and its consequences. A resolute decision for Christ does not make one popular with the unbelieving world. Our Lord taught His disciples to expect enmity and persecution:

Do not think that I came to send peace upon earth: I came not to send peace, but the sword. For I came to set a man at variance against his father, and the daughter against her mother, and the daughter in law against her mother in law. And a man’s enemies shall be they of his own household. (Matthew 10:34-36)

Remember my word that I said to you: The servant is not greater than his master. If they have persecuted me, they will also persecute you: if they have kept my word, they will keep yours also. (John 15:20)

They will put you out of the synagogues: yea, the hour cometh, that whosoever killeth you, will think that he doth a service to God. (John 16:2)

Faith, especially a Faith animated by charity, unites us to God and to other Catholics; but it most definitely separates us from unbelievers, regardless of their intentions.

Secondly, Leo’s statement about faith uniting more than dividing is foolish also because by “faith” he means adhering to all sorts of religious beliefs, regardless of their content. But in what sense could a Catholic possibly consider himself united to a Sikh on account of religious belief? Or how could a Voodoo practitioner consider himself united to a Muslim?

St. Paul the Apostle wasn’t too enthusiastic about this idea of mankind feeling united on the grounds that everyone believes something: “Bear not the yoke with unbelievers. For what participation hath justice with injustice? Or what fellowship hath light with darkness? And what concord hath Christ with Belial? Or what part hath the faithful with the unbeliever? And what agreement hath the temple of God with idols?” (2 Cor 6:14-16a).

At the root of these errors about religious unity is an ambiguity in the concept of ‘faith’ that was sanctioned and introduced into the minds of Catholics by the Vatican II Church. Before the council, the word ‘faith’ was used only in reference to the Faith of Catholics. As the pre-Vatican II moral theologian Fr. Francis Connell, C.Ss.R., once explained:

The use by Catholics of such expression as “interfaith meetings” and “persons of different faiths,” whereby non-Catholics are said or implied to have a different faith from Catholics is very unfortunate. The word faith, as traditionally used in the Catholic Church, signifies exclusively the one true faith, which is found only in the Catholic Church. Objectively, the faith is the body of truths that are proposed by the infallible magisterium of the Church as divinely revealed; subjectively, faith is the infused virtue whereby one accepts the truths of divine revelation on account of God’s authority. It is true, the virtue of faith can reside in persons of good will separated from Catholic unity; yet, even in such the infused virtue impels them to believe only what is actually true; it does not extend to doctrines which they themselves may sincerely believe but which are actually false (St. Thomas, Sum. theol., II-II, q. 1, a. 3). The words of St. Paul are very explicit in this connection: “One Lord, one faith, one baptism” (Ephes. 4:5). When Catholics wish to speak of those outside the true fold, they could refer to them as persons of different denominations, different beliefs, different creeds — but the word faith should be retained in its traditional Catholic sense.

(Rev. Francis J. Connell, Father Connell Answers Moral Questions [Washington, D.C.: The Catholic University of America Press, 1959], pp. 10-11; italics given.)

Thus we see how dangerous it is to tamper with the word ‘faith’, and in fact the last 60 years have tragically confirmed this. Together with the erroneous notion that faith can be divided into elements, the meaning of ‘faith’ has now morphed into the idea that people who have diverse religious beliefs are somehow united by means of their ‘faith’ — it is insane!

Prevost’s statement that “synergy becomes a powerful sign of hope for all humanity, revealing that religion, at its core, is not a source of conflict but a wellspring of healing and reconciliation”, is a fitting firework of error to close his message of madness and apostasy.

No, Your Phoniness, hope for humanity does not lie in interreligious synergy. It is found only in Jesus Christ and His holy Catholic Church; it is found in His Gospel and in His holy Mother, who, as our advocate and very own spiritual mother, is “our life, our sweetness, and our hope” (Hail, Holy Queen; cf. Lk 1:48; Jn 19:27). “It is good to trust in the Lord, rather than to trust in princes” (Psalm 117:9).

Thank you, Leo XIV, for making absolutely clear that the religion of Pope Pius XII is not your religion. You can keep your false gospel of synergy, fraternity, and dialogue to yourself; it is a house built on sand (cf. Mt 7:26-28).

As for us Roman Catholics, we will instead gladly cling to “Christ Jesus our hope” (1 Tim 1:1).

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