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.).
Boff: Bergoglio approved the adoption of a child by a gay couple.
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.
In their satanic delusion, both of them—together with Tucho—have deemed themselves superior to God, thereby granting the unrepentant permission to sin and disobey God.
In his contempt for God—much like the reprobate Bergoglio—Prevost does not rest, elevating his accomplices to high ecclesiastical positions in order to continue his war against God and the Church.
Rotten tree produces bad fruit. Matthew 7:17
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.
Peruvians violate the First Commandment by worshipping Prevost as if he were a god.
Saint Vincent Ferrer: By rendering obedience to one who is not the pope and paying him papal honors, the first commandment of the first tablet is violated, in which it is commanded: You shall not adore a foreign god, nor an idol, nor a statue, nor any likeness from heaven. What else is the false pope but a foreign god in this world, an idol, a statue, a fictitious image of Christ? It is evident, therefore, that it is very dangerous for any Christian soul to violate, even out of ignorance, the two pointed-out divine precepts. (Treatise on the Modern Schism of the Church, compiled by Friar Vincent Ferrer, of the Order of Preachers)"
Saint Hildegard: “Then to the end time, two powers will appear, like the two heads, one going up to salvation, even among anguish and distress, which is Enoch and Elijah and the other, which lead instead to perdition grinding his teeth and seeming miracles and glorious virtue, which is the Antichrist.” “So the majority of men will abandon the true Catholic faith and become to the son of perdition. That in comparison with him the Son of God has only a small number of faithful” “Then suddenly will emerge an agitation and confusion of heresies within the Church” “Heresies will be such that heretics can openly and safely preach their erroneous beliefs. Doubt and uncertainty in the Catholic faith of Christians will increase so much that people will doubt what God directed.” “And he will be known as the son of the most cruel perdition, because he will be immoral and teach all men things contrary to God.”
It may seem unreal to you, but let me tell you that the reprobate Luther was also an Augustinian friar.
Luther was ordained a priest in 1507. What kind of monk was Martin Luther? Luther studied at the University of Erfurt, and in 1505 he decided to join a monastic order, becoming an Augustinian friar.
Luke 18:8
But when the Son of Man comes, will he find faith on the earth?”
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:
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.
Connecting Saint Augustine and Vladimir Solovyov on the Great Apostasy
The biblical warning in 2 Thessalonians 2:3—that the Day of the Lord will not come until the apostasy (apostasia or recessio) takes place and the "man of sin" is revealed—serves as the foundational bridge between Saint Augustine’s Patristic ecclesiology and Vladimir Solovyov’s modern prophetic eschatology.
While writing in distinct historical contexts (Augustine in the 5th century during the fall of Rome, and Solovyov in the late 19th century anticipating modern secularism), both thinkers converge on a critical insight: the ultimate deception of the Antichrist does not attack Christianity from the outside; it corrupts it from within.
1. Scriptural Foundation: 2 Thessalonians 2:3–7 & Revelation 20:7–9
Augustine’s Framework: In The City of God (Book XX, Ch. 19), Augustine emphasizes that the apostasy is not merely a collection of isolated individual lapses, but a massive, public falling away from the true faith.
The "Mystery of Iniquity" (2 Tes 2:7): Augustine notes that evil operates covertly long before the end. The two cities—the Civitas Dei (City of God) and the Civitas Terrena (Earthly City)—are entangled and mixed (permixtae) within the visible institution of the Church itself.
Solovyov’s Expansion: Solovyov takes Augustine's concept of the "covert mystery of iniquity" and illustrates its final operational model. In his quote, Solovyov demonstrates that the Antichrist does not rely on crude atheism or materialist violence. Instead, his vehicle is religious corruption: "Christ is persecuted by Christianity itself and by the degraded Church."
2. Hidden Apostasy vs. Manifest Apostasy
| Dimension |
Saint Augustine
(The City of God) |
Vladimir Solovyov
(Three Conversations) |
| The Internal Corruption |
Many belong to the visible Church in appearance only, having already apostatized in their hearts through lukewarmness and spiritual compromise. |
The Antichrist emerges as a devout religious figure, moralist, and theologian, replacing Christ with a counterfeit gospel of humanitarian unity without repentance. |
| The Final Unveiling |
When Satan is unleashed (Rev 20:7–9), God allows full deception so that those who were nominal Christians publicly defect to the Earthly City. |
The degraded Church embraces the Antichrist’s deceptive peace, turning against the faithful remnant who demand the true, crucified Christ. |
3. The Mechanism: Corruption from Within
Augustine’s Analysis: The great apostasy does not erupt suddenly as an external invasion. It is the progressive result of interior lukewarmness, moral decay, and internal infiltration. The unleashing of Satan merely exposes what was already true in secret.
Solovyov’s Fulfillment: Solovyov identifies the exact form this interior corruption takes in the modern age. The Antichrist disguises himself as the ultimate benefactor, offerer of peace, and humanitarian leader. The "degraded Church" succumbs because it values earthly harmony and institutional prestige over divine truth. Thus, persecution comes from a Christian shell stripped of Christ.
4. Purification and Final Separation
For both thinkers, this tragic rupture fulfills a necessary divine purpose before the Final Judgment:
A Winnowing Process: Augustine explains that the great apostasy acts as a refining sieve. It shears away the dry, lifeless branches (nominal believers) and consolidates the true, interior City of God.
The Faithful Remnant: Similarly, in Solovyov's Short Story on the Antichrist, the true Christians—represented by small, faithful remnants across Orthodox, Catholic, and Protestant traditions—unite in their refusal to worship the Antichrist, leading to their ultimate vindication at the Second Coming.
Synthesis Statement
In summary: Saint Augustine provides the theological structure of the apostasy—explaining how the Civitas Terrena quietly corrupts the visible Church until the final separation. Vladimir Solovyov provides the existential mechanism—demonstrating that this corruption reaches its peak when the Antichrist co-opts religious language and structures, causing Christ to be persecuted not by open enemies, but by a compromised and degraded Christianity.
