Prevost demonstrates once again his contempt for God and his loyalty to Bergoglio

                           

Prevost remains joined to Bergoglio’s rebellion against God

For which of these heresies and acts of apostasy does Prevost pay homage to the reprobate Bergoglio? To mention just a few: those against the faith—which attack the First Commandment, the Most Holy Trinity, and the Kingship of Christ (e.g., *Abu Dhabi*, *Querida Amazonia*, *Laudato Si’*, *Fratelli Tutti*, etc.)—and those contrary to morality—that challenge God’s natural order, as well as the Sixth and Ninth Commandments (e.g., *Fiducia Supplicans*, *Amoris Laetitia*, etc.).

Jeremiah 17:5 

Thus says the Lord:

    Cursed is anyone who places his trust in human beings

and relies on human strength

    while his heart turns away from the Lord.

Prevost remains united to the reprobate Bergoglio—even after his death—in their mutual contempt for God. 

One of the reasons why we have maintained on this blog that Prevost is not the Pope—beyond the fact that the Church has decreed that the elevation of a heretic to the papacy is null and void (and given that Bergoglio usurped the papacy, and the Magisterium has decreed that all his acts, decrees, and the appointment of cardinals are invalid)—is that Prevost, in addition to being a pawn of Bergoglio, has fully aligned himself with his rebellion against God and the Church, both during the lifetime and after the death of the reprobate Bergoglio. Far from repenting or rectifying his course, he demonstrates, day after day, a resemblance to the apostate angels who joined the rebellion against God. In various ways, Prevost continues to commit the unforgivable sin of blasphemy against the Holy Spirit.

Revelation 13:8 And all the inhabitants of the earth will worship the Beast—everyone whose name has not been written from the foundation of the world in the book of life of the Lamb that was slaughtered.

The wicked Prevost’s rebellion is met with widespread applause from those who celebrate their own perdition

In Saint Augustine of Hippo’s theological and philosophical work (354–430 AD), primarily in The City of God (De Civitate Dei), there is a direct relationship between the "two cities" and the figure of the Antichrist.

1. What are the two cities?

Saint Augustine is not referring to two real geographical cities, but rather to two spiritual and moral communities that coexist throughout human history:

• The City of God (Civitas Dei): Formed by those who live according to the spirit, who love God even to the contempt of self, and who are predestined for salvation.

• The Earthly City (Civitas Terrena): Formed by those who live according to the flesh, dominated by self-love (amor sui) carried even to the contempt of God, and guided by pride and the lust for dominance.

2. Relationship to the reign of the Antichrist

In the final books of The City of God (especially Book XX), Augustine analyzes biblical prophecies concerning the end times, the final persecution, and the coming of the Antichrist:

• The supreme manifestation of the Earthly City: For Saint Augustine, the reign of the Antichrist represents the climax where the Earthly City deploys its full pride, deceitful power, and persecution against believers.

• Separation of the two cities: Throughout history, the two cities are intertwined and mixed (permixtae). However, during the reign of the Antichrist and the final persecution, the division between them becomes absolute and visible:

  • Members of the Earthly City will align with the deception and worship of the Antichrist.

  • Members of the City of God will endure the ultimate trial of faith and tribulation before the Final Judgment.

• Defeat of the Antichrist and definitive triumph: Augustine maintains that the reign of the Antichrist will be brief (three and a half years, according to Scripture) and will end with the Second Coming of Christ, marking the definitive destruction of the Earthly City and the eternal establishment of the City of God in glory.

In summary, in Saint Augustine's two cities, the "Earthly City," Civitas Terrena, finds its most radical historical manifestation in the reign of the Antichrist, while the "City of God," Civitas Dei, undergoes its purification and final victory during that period.