Leo XIV Naturalizes the Gospel, Tells Athletes the Abundant Life Christ Promised is Well-Balanced Earthly Life!

No mention of grace, eternity, or anything supernatural…

Leo XIV Naturalizes the Gospel, Tells Athletes the Abundant Life Christ Promised is Well-Balanced Earthly Life!

‘Pope’ Leo XIV with athletes in the Vatican on April 9, 2026
(image: Copyright 2026 – Vatican Media/Romano Siciliani/KNA)

Yesterday, Apr. 9, 2026, the false pope in Rome, Robert Prevost (‘Leo XIV’), gave an address to athletes of the Milan–Cortina 2026 Olympic and Paralympic Games. The Vatican has published the full text in English here:

As the visiting sportsmen must have been adherents of various religions, Leo was careful to keep his profound message for them as generic as possible. At least so it seems, for what he told them could, in essence, just as well have come from a Protestant, a Mormon, a Muslim, or a Freemason.

Instead of preaching Christ and His holy religion, Prevost preached man and remained entirely in the horizontal dimension.

Leo XIV told his hapless listeners about living sport “authentically”; he reminded them that “no one wins alone”; and he maintained that sport “requires a steadfast spirituality,” putting the spiritual at the service of the temporal, as is so often done in those formerly Catholic halls.

Naturally, Leo also informed the Olympic and Paralympic athletes that “sport can and must truly become a space for encounter” — for whatever isn’t a journey in the Novus Ordo Church, is an encounter, or must lead to one.

Offering a grain of incense to the goddess of diversity, the false pope noted that “sport, if lived well, becomes a workshop for a reconciled humanity, where diversity is not a threat but a wealth.” And of course he also emphasized an alleged “bond between sport and nature”, which allowed him to tie it to the climate religion somehow.

We will not dwell on these things, however, as they are simply par for the course. Instead, we’ll focus on what Leo XIV said about the ‘abundant life’ Christ said He had come to bring (see John 10:9-10). He prefaces those remarks as follows:

By training the mind, along with the limbs, sport is authentic when it remains humane, that is, when it remains faithful to its first vocation: to be a school of life and talent. A school in which one learns that true success is measured by the quality of relationships: not by the amount of prizes, but by mutual respect, by shared joy in the game.

That sport is a school of life and talent can hardly be doubted. However, instead of building on this and elevating the athletes’ minds to the supernatural realm of divinely-revealed truths, much like St. Paul did (see 1 Cor 9:24-27), Prevost instead left them in the natural sphere and falsely claimed that this was the doctrine of Christ:

This is the “life in abundance” (cf. Jn 10:10) of which the Gospel speaks: a life filled with meaning, a life in which physicality and inner life find harmony. This is the reason for the choice of this Gospel expression as the title of the Letter I wrote on the occasion of the Olympics and Paralympics (cf. Life in abundance, 6 February 2026).

Oh, really? Christ the Lord promised a harmonious natural life filled with meaning? A lot of religions and cults claim to offer more or less the same thing. Is the Gospel simply one more self-fulfillment course on a smorgasbord of many different options?

Obviously, this is hogwash, and Leo knows it. The magisterial letter to which he alludes, Life in Abundance, is not quite as bad as his April 9 address, for it does actually touch on some Catholic spiritual themes, but it’s not exactly an unabashedly Catholic take on sports either.

In any case, let’s find out the true meaning of Our Lord’s words:

I am the door. By me, if any man enter in, he shall be saved: and he shall go in, and go out, and shall find pastures. The thief cometh not, but for to steal, and to kill, and to destroy. I am come that they may have life, and may have it more abundantly.

(John 10:9-10)

What is this life that Christ promises in abundance to His faithful disciples? It should be obvious that it is not natural life, since, no matter how well-formed man in his body and soul may be, natural life will inevitably end in physical corruption and death:

In the sweat of thy face shalt thou eat bread till thou return to the earth, out of which thou wast taken: for dust thou art, and into dust thou shalt return. (Gen 3:19)

This is the bread that came down from heaven. Not as your fathers did eat manna, and are dead. He that eateth this bread, shall live for ever. It is the spirit that quickeneth: the flesh profiteth nothing. The words that I have spoken to you, are spirit and life. (Jn 6:59,64)

For what things a man shall sow, those also shall he reap. For he that soweth in his flesh, of the flesh also shall reap corruption. But he that soweth in the spirit, of the spirit shall reap life everlasting. (Gal 6:8)

And every one that striveth for the mastery, refraineth himself from all things: and they indeed that they may receive a corruptible crown; but we an incorruptible one. (1 Cor 9:25)

The abundant life Christ gives is, of course, the supernatural life of grace, which is the beginning, as it were, of the eternal life of glory in the next, where all the elect will behold God forever.

A popular Scripture commentary published in 1953 explains the meaning of Jn 10:10 quite succinctly thus: “He came that his sheep may have life and have an abundance (of it) —grace, glory, resurrection from the dead” (Dom Bernard Orchard, O.S.B., ed., A Catholic Commentary on Holy Scripture [London: Thomas Nelson and Sons, 1953], p. 999, n. 799c).

The great biblical scholar Fr. Cornelius a Lapide (1567-1637) writes in his celebrated Commentary on the Gospel of St. John concerning this same verse:

Verse 10. The thief cometh not, but for to steal, and to kill, and to destroy. I am come that they may have life, and may have it more abundantly. He shows what is the end and aim of him whom before He called a thief; and what on the contrary is His own. “The thief and robber of the sheep, who does not enter the sheepfold of the Church through the door, that is, through Me, but breaks in secretly some other way, as for instance a heretic or schismatic, a scribe or Pharisee, or especially a false-Christ, who passes himself off as the Messias, as did Theodas and Judas of Galilee–comes, not to protect and save the sheep (i.e., the faithful), but to steal them and to snatch them from God and the Church, whose property they are, and to bring them into their own gathering, the synagogue of Satan, and there slaughter them by heresy and sin, and lead them to their destruction in hell. But I who am the true Shepherd of the sheep (i.e., of the faithful) came down from heaven, not for My own sake, but for that of the faithful, so that having been freed from sin by Me, they may have the life of grace, and may have it more abundantly“, Greek περισσού εχωσιν that is, “may have it abundantly”, or “may have the abundant” (life). For the word περισσού may be taken either as an adverb (abundantly), or as an adjective noun (“the abundant thing”). Meaning: I came that I might give the faithful life, not just any life, but περισσού, that is, “surpassing, extraordinary, abundant, new, exceeding all measure”, so that they may abound in My doctrine and grace, and may live thereby, quick in spirit, glad, well-fed and enriched with spiritual gifts both in this world by grace, and in the next world by glory. So S. Chrysostom, Cyril, Theophylact, Euthymius, Bede and others. Rupertus agrees with this explanation. He says, “that Christians may have more abundant grace than the Jews under the old law.” Hence the Arabic translates, “that it may be for them more abundantly”. Vatablus, “that they may abound in pastures”. This abundant life of the spirit, inspired by Christ, can be seen in SS. Peter, Paul, and the other Apostles; in SS. Stephen, Lawrence and the other martyrs, in SS. Athanasius, Gregory, and the other confessors, in SS. Cecilia, Catherine, and the other virgins; etc.

(The Great Commentary of Cornelius a Lapide: The Holy Gospel according to Saint John, trans. by Thomas W. Mossman, rev. and compl. by Michael J. Miller [Fitzwilliam, NH: Loreto Publications, 2008], pp. 401-402. Italics given; underlining added.)

Whereas at other times Leo XIV is quite fond of quoting his supposed master, St. Augustine, in this case he refrained from doing so — perhaps because the illustrious Doctor of the Church doesn’t back up his Naturalist interpretation? Instead he taught:

For [Christ] seems to me to have meant, That they may have life in coming in, and have it more abundantly at their departure. For no one can pass out by the door—that is, by Christ—to that eternal life which shall be open to the sight, unless by the same door—that is, by the same Christ—he has entered His church, which is His fold, to the temporal life, which is lived in faith. Therefore, He saith, “I am come that they may have life,” that is, faith, which worketh by love [Gal 5:6]; by which faith they enter the fold that they may live, for the just liveth by faith [Rom 1:17]: “and that they may have it more abundantly,” who, enduring unto the end, pass out by this same door, that is, by the faith of Christ; for as true believers they die, and will have life more abundantly when they come whither the Shepherd hath preceded them, where they shall die no more. Although, therefore, there is no want of pasture even here in the fold,—for we may understand the words “and shall find pasture” as referring to both, that is, both to their going in and their going out,—yet there only will they find the true pasture, where they shall be filled who hunger and thirst after righteousness [Mt 5:6],—such pasture as was found by him to whom it was said, “To-day shalt thou be with me in paradise” [Lk 23:43].

(Saint Augustine, Tractate 45 on the Gospel of St. John, n. 15; underlining added.)

In Leo’s message to the sportsmen gathered, there is no mention of anything supernatural. Hence a member of pretty much any religion could have read the same words, at least in essence.

A Naturalist message regarding sports is not new in the Vatican II Church. Here are some of our posts from the past on that:

Just like his immediate predecessor of infelicitous memory, ‘Pope’ Francis, so too Leo XIV very much adapts his message to his audience. The athletes had various religious backgrounds, so Leo only had a generic ‘human’ message for them, lest the non-Catholics be offended. He did the same thing back in September 2025, when he offered nothing more than warmed-over greeting card spirituality to participants of different religions in the Chicago ALS March for Life.

The ‘Olympic and Paralympic Cross’ was displayed at the audience
(image: Copyright 2026 – Vatican Media/Romano Siciliani/KNA)

To preach some generic morality while being silent on the true religion revealed by God is to succumb, in practice, to the heresy of Indifferentism. Such an attitude teaches, at least implicitly through its silence, that it does not matter what religion one professes, as long as one is a morally good person in the natural order:

Now We consider another abundant source of the evils with which the Church is afflicted at present: indifferentism. This perverse opinion is spread on all sides by the fraud of the wicked who claim that it is possible to obtain the eternal salvation of the soul by the profession of any kind of religion, as long as morality is maintained. Surely, in so clear a matter, you will drive this deadly error far from the people committed to your care.

(Pope Gregory XVI, Encyclical Mirari Vos, n. 13)

At the end of his April 9 address to the Olympic and Paralympic sportsmen, Leo XIV does actually make brief reference to the Lord Jesus Christ, but not as he should:

Dear athletes, I thank you all for your commitment. I pray that Jesus Christ, “God’s true athlete” (cf. Saint John Paul II, Homily for the Jubilee of Sports People, 29 October 2000, 4), may inspire in each of you ever more virtuous challenges and grant you the strength to live them out with passion. As I accompany you with my blessing, I entrust you with a mission: to continue ensuring that the person remains at the centre of sport in all its forms (cf. Letter Life in Abundance).

Setting aside the question whether referring to the Son of God as “God’s true athlete” is appropriate, we notice that Leo here uses the Son of God merely as a kind of advertising mascot that gets to assist in advancing his Naturalist message, one meant to inspire sportsmen to reach ever higher, basically. While it is right to point out that sport is essential to proper human development and has natural benefits, the problem is that Prevost fails to give any consideration to how sport relates to man’s supernatural end.

This failure to witness to Christ becomes more striking when we compare Leo’s words with those of Pope Pius XII in a similar setting:

Sport is the school of loyalty, of courage, of fortitude, of resolution and universal brotherhood: all natural virtues, these, but which form for the supernatural virtues a sound foundation, and prepare man to carry without weakness the weight of the greatest responsibilities.

…

Thus conceived, sport is not an end in itself, but a means. As such, it is and must remain subordinated to its end, which consists in the perfect and balanced formation and education of the whole man, for whom sport is an aid in the ready and joyful accomplishment of his duties: be they in his sphere of work, be they in the family.

…

Sport, which is at the service of a healthy, strong, full life, of a more fruitful activity in the fulfillment of the duties of state, can and should be also at the service of God. In fact it encourages one in this direction by the physical strength and the moral virtues which it develops; but while the pagan subjected himself to the strict regime of sport to obtain a merely corruptible crown, the Christian subjects himself to the same with a nobler aim, for an immortal reward.

…

What would be the use of physical courage and boldness of character if the Christian employed them only for earthly ends, to win some cup, or to give himself the airs of a superman? if he were unable, when necessary, to rob a half-hour of sleep or put off an appointment at the sports ground in order to attend Sunday Mass? if he could not conquer human respect in order to practice and defend his religion? if he did not use his superiority or authority to prevent or halt with a look, a word, or a gesture, some blasphemy, evil speech, dishonesty, or to protect the younger and weaker members from provocation and suspect companionship? if he could not make a habit of concluding his sporting successes with a praise of God, Creator and Lord of nature, and of all his own faculties? Be conscious of the fact that the greatest honor and the most holy destiny of the body is its being the dwelling of a soul which radiates moral purity and is sanctified by divine grace.

…

The experience of the past decades has been most instructive in this sense: it has proved that only the Christian attitude toward sport can effectively combat false concepts and pernicious tendencies, and prevent their evil influence. In compensation, it enriches physical culture with all which tends to raise the spiritual value of man. What is more, it directs sport towards a noble exaltation of the dignity, vigor, and efficiency of a life fully and strongly Christian. When he remains faithful to the tenets of his faith, the apostolate of the sportsman consists in this.

…

These words [in 1 Cor 9:24–27] illumine the concept of sport with a mystical radiance. But what matters to the Apostle is the superior reality of which sport is the image and symbol: unceasing work for Christ, the restraining and subjection of the body to the immortal soul, eternal life — the prize of this struggle. For the Christian athlete, and for you too, beloved sons, sport must not be the supreme ideal, the ultimate goal, but must serve and tend towards that goal. If a sporting activity is for you a recreation and a stimulus which aids you in better fulfilling your duties of work and study, then it can be said that it is being used in its true sense, and is attaining its true end.

If, as well, sport is for you not only an image, but also in some way the execution of your noblest duty, if, that is to say, in your sporting activity you render your body more docile and obedient to the soul and to your moral obligations, if, furthermore, by your example you contribute to modern sporting activity a form which better corresponds to the dignity of man and the commandments of God, then you are in one and the same activity putting into effect the symbol and the thing symbolized, as St. Paul explained it. And then one day you will be able to say with the great Apostle: “I have fought the good fight; I have finished the race; I have redeemed my pledge; I look forward to the prize that is waiting for me, the prize I have earned. The Lord, the Judge Whose award never goes amiss, will grant it to me when that day comes; to me, yes, and to all those who learned to welcome His coming” [2 Tim 4:7–8].

(Pope Pius XII, Address Voi Ci Portate to Italian Athletes, May 20, 1945; translation taken from Papal Teachings: The Human Body.)

What beautiful, lofty, and truly edifying words from a real Pope!

Prevost, by contrast, ensures everything he says about sport ultimately stays on the natural plane. He ends his magisterial letter with these words:

All this finds its ultimate meaning in the biblical promise that gives this letter its title: life in abundance. This is not an accumulation of successes or performances, but a fullness of life that integrates our bodies, relationships and interior lives. In cultural terms, life in abundance invites us to liberate sport from reductive mentalities that would transform it into a mere spectacle or product. In pastoral terms, it urges the Church to be present and to offer accompaniment, discernment and hope. In this way, sport can truly become a school of life, where all can learn that abundance does not come from victory at any cost, but from sharing, from respecting others and from the joy of walking together.

(Antipope Leo XIV, Letter Life in Abundance, Feb. 6, 2026)

There we go! The Church’s interest in sport has only a natural purpose: that of providing “accompaniment, discernment and hope” so that everyone learns that the abundant life is one of sharing, respecting, and “walking together” — all such meaningful and deeply spiritual concepts in the Vatican II Church!

Thus we have seen how terribly the new false pope distorts the teaching of Jesus Christ regarding the abundant life He has promised. What blasphemy!

Leo XIV is no different from Francis in terms of doctrine; it is only his affable personality and graceful style that distinguish him from his boorish Argentinian predecessor.

But, alas, that only makes him more dangerous.

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