A River of Blood Separates Us

ON April 13, Pope Leo XIV embarked on an eleven-day apostolic journey to Africa. Having travelled 18,000 km in the midst of an oil crisis, visited four countries from north to south of the continent and delivered no fewer than sixteen speeches, what fruits might be expected from such a journey?

On his return, Leo XIV summarised his expectations during the weekly audience on April 29 in Saint Peter’s Square. “Since the very beginning of my Pontificate, I have thought about a journey in Africa. I thank the Lord for granting me the opportunity to undertake it, as Shepherd, to meet and encourage the people of God; and also to experience it as a message of peace at a moment in history marked by conflicts and serious and frequent violations of international law.” Discreet allusions to “phenomena” which the Pope naturally deplores, but for which one would search in vain for a culprit, and for good reason: the Pope sees himself as a “messenger of peace” for the whole world, like Jesus Christ, Prince of Peace, but better than Him?

“Providence would have it that the first stop should be the very country where the sites of Saint Augustine are found, namely Algeria.” As for “providence”, the whole of this journey is too consistent in the presentation of this “message of peace” for this first stop to be a coincidence.

“Thus, I found myself, on the one hand, revisiting the roots of my spiritual identity and, on the other, crossing and strengthening bridges that are very important for the world and the Church today: the bridge with the very fruitful age of the Fathers of the Church; the bridge with the Islamic world; and the bridge with the African continent.” Léon XIV aligns himself with Pope Francis by using his vocabulary. What new path is he opening up with these bridges?

DENIAL IN ALGERIA.

“In Algeria I received a welcome that was not only respectful but warm.” And with good reason! The Vicar of Our Lord Jesus Christ, on an apostolic visit and officially invited, was certainly not ‘obliged’, as some have sought to believe in order to reassure themselves, to go and pay his respects at the ‘Martyrs’ Monument’ (which is a monument celebrating the NLF (National Liberation Front [FLN]) executioners and torturers of the historic community of our beautiful French Algeria, betrayed by General Charles de Gaulle, a perfidious Christian). No! Léon XIV went there of his own free will, upon his arrival, and he explained the reason on the spot: “Our presence here at this monument pays tribute to this history of Algeria and to the very spirit of a people who fought for the independence, dignity and sovereignty of this nation.”

“In this place, let us remember that God desires peace for every nation: a peace that is not merely an absence of conflict, but one that is an expression of justice and dignity.” Further on: “The dead whom we honour here have already given their answer. They lost their lives but in doing so, they gave them up for the love of their own people. May their example sustain the people of Algeria and all of us on our journey, for true freedom is not merely inherited, it is chosen anew every day.” (in Algiers, April 13, 2026). Then the Pope quote the Beatitudes.

When one considers what this “monument” represents in terms of torture and murder at the hands of terrorists who were rightly executed by France, which was then defending its children against this Marxist and Islamist subversion financed and imposed from abroad upon these poor populations for whom France had been entrusted with the mission of civilising, it is monstrous! Therefore, the severe words that our Father addressed to the late John Paul II in similar circumstances continue to ring out:

“You sicken me ! You, Insulter of all our sailors and missionaries, of all our soldiers and colonisers, doctors and planters, thanks to whom Africa had a promising future. You spit on the graves of our forebears, of all our tortured, violated, impaled and eaten brothers, who met their end because emissaries from Moscow, New York… and from Rome had come to stir up the negroes against their benefactors. I must stop before I become ill-tempered and sarcastic. As I wrote to Paul VI who stretched out his arms to the Red Guards of the Chinese Cultural Revolution : Henceforth there is a river of blood separating us, the blood of our martyrs shed by those dogs, by those demons at your behest!

“As you pass on, rebellions multiply in your wake. And with each rebellion, destiny wavers uncertainly between the brutal massacre and repression of the rebels by some minor king or pagan dictator, ex-Christian or Muslim, and the takeover of the country by foreign capitalo-socialists.” (Liber Accusationis Secundus)

Leo XIV continues his account, his gaze fixed on his chimera: “We were able to experience first-hand and show the world that it is possible to live together as brothers and sisters, even of different religions, when we recognise ourselves as children of the same merciful Father.” The phrasing is skilful, but it does little to mask the reality of the Church in Algeria today, persecuted by the NLF State which nevertheless receives the Pope so ‘warmly’. The Church of Algeria, once one of the most flourishing in the time of Saint Augustine, was buried for the first time beneath the sands of the Muslim invasion, magnificently restored during the French conquest and colonisation, now numbers barely 9,000 Catholics, according to La Croix. They are harassed in every way and forbidden all forms of proselytism.

The remainder of the journey followed the same pattern with the secular messianism of Lamennais’s Progressivism vying with Maritain’s idolatrous personalism of “man”.

“In the next three countries I visited, the population is instead predominantly Christian, and I therefore found myself immersed in an atmosphere of celebration of the faith and warm welcome, enhanced also by the characteristic traits of the African people.” All those crowds who attended Mass, who recited the Rosary with the Pope, the head of the Catholic Church, welcomed as such in these African countries amid great popular jubilation, certainly found great comfort in this, even as they live, at times, surrounded by the threats of jihadists or civil war.

“Like my Predecessors, I too experienced something of what happened to Jesus with the crowds in Galilee: He saw them thirsting and hungry for justice, and proclaimed to them: ‘Blessed are the poor, blessed are the meek, blessed are the peacemakers’, and, recognising their faith, said, ‘You are the salt of the earth and the light of the world’. (cf. Mt 5, 1-16)”

Yet, there is this difference that Jesus did not flatter his listeners; quite the contrary! “If salt loses its flavour, with what shall it be seasoned? It is no longer good for anything but to be thrown out and trampled underfoot by men. ” (Mt 5:13) There is no demagoguery in this stern warning, addressed above all to the Apostles charged with spreading the Gospel and converting the whole world. And Our Lord went on to encourage His disciples: “Nor do men light a lamp and put it under a bushel, but on a stand, and it gives light to all in the house. Let your light so shine before men, that they may see your good works and give glory to your Father Who is in Heaven..” (Mt 5:15-16)

One need only quote the Gospel to find oneself in a world entirely different from that of the old, desperately earthly Progressivist chimera, still preached today by Leo XIV. But this other world, that of Jesus Christ, the Son of God, is the only Catholic one.

UTOPIA IN CAMEROON.

“The visit to Cameroon allowed me to reinforce the call to work together for reconciliation and peace, for that country too is, unfortunately, marked by tensions and violence.” What, then, is this reconciliation and this peace that seems to be sought in vain?

“Cameroon is known as ‘Africa in miniature’, because of the variety and richness of its natural environment and its resources, but we can also interpret this expression to mean that the great needs of the entire continent are found in Cameroon: the need for a fair distribution of wealth; the need to provide space for the young, overcoming endemic corruption, that of promoting integral and sustainable development, countering the various forms of neo-colonialism with far-sighted international cooperation.”

Alas, nothing new is presented here. Already, after the publication of John XXIII’s encyclical Pacem in Terris (April 11, 1963), our Father warned his readers: “It is easy to construct, from an abstract view of human nature, a moral doctrine and a political programme in which respect for the rights of man and of peoples calmly sets forth its demands, and in which the sense of duty requires, in return, that each person should play their part in the common effort for the good of all. One then arrives, provided one forgets the concrete conditions and the laws governing our communities, and neglects original sin and the malice of men, at sketching the picture of a free, equal and brotherly world community, where each man and each people receives all that they can naturally desire, where nations are independent and the religions, cultures and ideologies agree and “convergent”, where there are no longer dominating peoples and dominated peoples, where at last men of good will desire in the depths of their hearts peace and harmony, having cast aside ancestral misunderstandings and conflicts of interests, submitting their moods and their passions to the supreme good of universal peace.” It is an exercise in optimism, both useful and pleasant.

“Yet putting this doctrine into practice is perilous precisely because it belongs to the realm of science fiction. The practical morality that flows from these splendiferous presuppositions runs, in fact, exactly counter to that which binds us to the traditional definitions of just and unjust in the world as it is, and no one to date has dared to address this fundamental moral problem openly. Even without legitimising absolute revolution, Progressivist evolutionism, in moral terms, ends up condemning – in the name of the New Society to be promoted – the daily acts of submission and loyalty that our historical communities and their laws, written and unwritten, have always demanded and obtained from individuals.”●

Verification: in the very early 1950s, Cameroon was still one of the finest missions in French Equatorial Africa. Father Krémer, a Spiritan missionary, bore witness to this.●

Then, our Father never ceased to denounce the crime of those in the Church who preached emancipation, the “right of peoples to self-determination”, to their Christian communities, which were nevertheless flourishing. Thus, as early as 1960, our Father warned: “The civil war instigated under this Myth of Liberation will plunge the Christian world into total ruin. The missionaries encouraged Cameroonian independence; now they are being attacked and killed because the Pride that is calling the tune cannot attack the earthly order without hating the supernatural causes of that order. The departure of the colonists and soldiers heralds the inevitable martyrdom of the missionaries, unless, in turn, having returned to a proper understanding of things, they themselves take up arms against their adversaries – the Muslim and Communist Bamilekés [a tribe from the western region of Cameroon] – to save their small flock. They risk being swept away along with the magnificent Christian communities they had founded. Having sown the great wind of Pride, they will reap the coming whirlwind of Hatred”●

Since that day, independent Cameroon has experienced regular massacres in a simmering civil war, English-speaking peoples against French-speaking peoples, Protestants against Catholics… not to mention the resurgent jihad which added its share of atrocious barbarities barely ten years ago.

Pope Leo XIV laments this, yet he persists nonetheless on this senseless path opened by Pacem in Terris and continued since by the Council, in so many encyclicals and papal addresses. Therein lies the cause of Africa’s misfortunes, and to fail to see this is nothing short of blindness, of a truly diabolical disorientation!

“I thank the Church in Cameroon and all the Cameroonian people, who welcomed me with such love, and I pray that the spirit of unity which was evident during my visit may be kept alive and guide future choices and actions.” A laudable intention, no doubt, “but God laughs at the prayers that are offered up to Him for averting public calamities, when no opposition is made to those things which bring them on. What do I say? When they are approved, and concurred in.” (Bossuet, History of the Variations of the Protestant Churches)

On April 26, reports were heard of fresh clashes in north-western Cameroon, less than 100 km from Bamenda, which the Pope had visited ten days earlier.

REVOLUTION IN ANGOLA.

Léon XIV continues the account of a journey that he wishes to hold up as a model for the reconciliation that he is seeking to promote everywhere. He is well aware of the tensions, the clashes and the wars. However, he believes that through the implementation of a shared commitment to listening, forgiveness, mutual recognition and progress in justice – which he understands as the abolition of all inequality in wealth and rights – the era of peace proclaimed in Africa for the whole world will dawn: this is a return to Masdu, a legacy of his predecessors, tinged with a desire to reach an understanding not withstanding all the points of discord.

“The third leg of the trip was in Angola, a large country south of the equator, with a centuries-long Christian tradition, linked to Portuguese colonisation.” The Pope is honest enough to admit  this, but moves on to what he considers emblematic of the role of the Church in Angola:

“Like many African countries, after achieving independence, Angola went through a troubled period, which in its case [sic! ‘its’ case is far from unique, for it is the shared suffering of all African countries, as well as those in South America and Asia] was marked by a long and bloody civil war. In the crucible of this history, God has guided and purified the Church, increasingly converting her in the service of the Gospel, human promotion, reconciliation and peace.” Purification and conversion of the Church through Revolution? Absit! Saint Pius X affirmed in the Letter on the Sillon: “The Church, which has never betrayed the happiness of the people by consenting to dubious alliances, does not have to free herself from the past […], for the true friends of the people are neither revolutionaries, nor innovators: they are traditionalists.”●

On the contrary, during his address, Leo XIV proclaimed this slogan in Saint Peter’s Square: “A free Church for a free people!” Montalembert had said “a free Church in a free State” and, because of Leo XIII’s complicity, this formula signed the death warrant of Christendom, of that “happy concert” between Church and State which, according to Saint Pius X, gave rise to Catholic Christian civilisation. Today, the Pope himself proclaims widespread anarchy. As for Angola, a country that is plagued by poverty exacerbated by the gradual depletion of its oil wealth, where latent riots were brutally suppressed as recently as last autumn, it is alarming to contemplate the innocent blood that such a senseless and impious papal slogan may yet cause to flow.

“In the Marian Sanctuary of Mamã Muxima – which means ‘Mother of the Heart’ – I felt the beating heart of the Angolan people” And for whom was it beating? For himself or for Her, the Immaculate Conception, Who has been venerated in this very sanctuary since 1599. The Angolan people still keep alive their devotion to Our Lady of Fatima, which they inherited from their Portuguese motherland. Why did the Pope apparently take no account of this?

He preached to them about Heaven: “Like Mary, we too are made for Heaven, As we journey toward Heaven with joy, we look to Her as our good Mother and model of holiness”, but brings them straight back to the earthly prospects: “the Mother of Heaven entrusts a great project to you as well: to build a better, welcoming world, where there is no more war, injustice, poverty or dishonesty, and where the principles of the Gospel increasingly inspire and shape hearts, structures and programs, for the good of all. ” (Shrine of Mama Muxima, April 19, 2026). What a contrast to the message of Our Lady of Fatima: “God wishes to establish in the world devotion to My Immaculate Heart. If what I am about to tell you is done, many souls will be saved and there will be peace.” (July 13, 1917)

Leo XIV continues his account: “In the various meetings I rejoiced to see so many men and women religious of every age, a prophecy of the Kingdom of heaven in the midst of their people; I saw catechists who dedicate themselves fully to the good of the community; I saw the faces of elderly people weathered by toil and suffering yet radiant with the joy of the Gospel; I saw women and men dancing to the rhythm of songs of praise to the Risen Lord, the foundation of a hope that withstands the disappointments caused by ideologies and the empty promises of the powerful.”

One of these meetings took place in the Church of Our Lady of Fatima in Luanda. The statue of Our Lady of Fatima crowns one of the two towers on the façade and stands majestically above the high altar at the centre of the nave. The Pope visited the church; there was no prayer to the Sovereign of the place; instead a Masdu-inspired speech in which the encouragement to follow Jesus in the commitment of the priesthood and religious vows, to ‘remain closely united to Jesus Christ’ and to adhere to the teaching of the Gospel, concluded with the exhortation from Populorum Progressio: “Development is the new name for peace”! What an insult to Our Lady of Fatima!

“This hope demands concrete commitment, and the Church has the responsibility, with the witness and courageous proclamation of the Word of God, to recognise the rights of all and to promote their actual respect.” Once more these are big, vague and empty words, with no concern for asking God for forgiveness, for imploring to be preserved from the hellfire, and for leading souls to Heaven, especially those most in need of the Mercy of Our Lord Jesus Christ, as taught in the little prayer that Our Lady of Fatima asked us to say after each decade of our Rosary, and which the Pope had nevertheless recited the day before with this fervent people.

Therefore, the remainder is trivial:

“With the Angolan civil authorities, but also with those of other countries, I was able to assure them of the Catholic Church’s willingness to continue making this contribution, particularly in the fields of healthcare and education.”

“The last country I visited was Equatorial Guinea, 170 years after its first evangelisation. With the wisdom of tradition and the light of Christ, the Guinean people have weathered the vicissitudes of their history and, in recent days, in the presence of the Pope, have renewed with great enthusiasm their determination to walk together towards a future of hope.”

What hope is there? These great papal “extravaganzas” obviously mask the local realities: in the present case, a country that a corrupt dictatorship still rules, sitting on a large reserve of oil discovered in the 1990s, yet whose people – who lived decently during the Spanish colonial era – now languish in poverty.

León XIV concluded his account: “Dear brothers and sisters, the Pope’s visit is, for the African peoples, a chance to make their voices heard, to express the joy of being God’s people and the hope for a better future, of dignity for each and every one.” This is easier said than done! The poor peoples of Africa have often served as a bloody testing ground for the most radical revolutionary utopias.

The reality is that Africa is still dying from the mirage of decolonisation, currently still imposed by Freemason-capitalist socialism, unfortunately encouraged by the revolutionary and Christian Democrat clergy, from the top to the bottom of the hierarchy. Pope Leo XIV renewed this preaching of freedom and autonomy against “new colonial temptations” (Algiers, April 13, 2026), of responsibility, fulfilment and integral development, in the spirit of a desire for general reconciliation, communion, dialogue and peace. He was merely continuing in the tradition of the Council and the post-conciliar popes… whilst also shouldering their terrible responsibility.

No sooner had he departed than war broke out again in northern Mali (April 25), on the border of Algeria – a country that was probably not entirely uninvolved in this.

Leo XIV shares responsibility for the bloody wars of Trump and Netanyahu because he devotes all his energy to preaching his “unarmed peace” in vain, since this is not what Our Lady of Fatima explicitly requested – She “to Whom peace has been entrusted” (Saint Jacinta). The situation is tragic.

In Africa, however, more effective actions could have been undertaken for the salvation of souls and bodies.

FILIAL FREEDOM AND COLONISATION.

On the second day of his trip to Algeria, Pope Leo XIV made a pilgrimage to the Basilica of Saint Augustine in Annaba, very close to ancient Hippo. “It was a timely opportunity to learn from the example of Saint Augustine: through his life experience, his writings and his spirituality, he is a teacher in the search for God and for truth,” the Pope recounted on his return to Rome.

Indeed, it was precisely in this spirit of “truth” that a prince of the Church once solemnly exhorted his diocese:

“True freedom does not consist in absolute independence or in anarchy, which are the most cruel of tyrants. ‘Where there is no master,’ said a learned apologist, ‘all are masters’; and a nation without a master is a nation of slaves.

“Poor people! To flatter you they call you sovereign; yet, seeing you cast down into the dust, made the footstool of schemers who sought to raise themselves upon your ruin, you have, by a natural consequence, rebelled. In the language of Holy Scripture, as in that of all nations, the condition of freedom in its highest and truest sense – the condition most opposed to slavery – is that of sonship. To be a son and to be free are one and the same. Yet this condition is inseparable from obedience; within the family there is a sceptre, an authority, and a governing power. To become free, therefore, is not to pass from the rank of slaves into that of rebels, but to cast off the yoke of a master in order to place oneself beneath the authority of a father. It is to leave the dominion of things for that of persons, and to forsake servitude in order to enter the family.” This is how Cardinal Joseph Sarto, Patriarch of Venice, summarised the ‘social question’ on April 25, 1895 – and the ‘colonial question’ is exactly the same: it is the recognition and fulfilment of a filial relationship.

This is precisely the “life experience” of Saint Augustine to which Leo XIV alluded. Saint Augustine was of pure Berber stock. He was not a European; he was an African. But he did not take pride in his Berber race. He was a Roman citizen, and proud of it. Saint Augustine, like all those Numidians of the Roman Empire, was proud to have been conquered. They were not at all proud of their Carthaginian heritage. On the contrary, they basked in the glory of Rome: Roman citizens! Similarly, the French applauded Caesar’s conquest, proud to have been Romanised because they gained everything from it: civilisation and Christianisation.

It is neither pride nor paranoia to acknowledge that Africa was happy and prosperous only during the period of its colonisation, whether it was Roman or, later, French, Portuguese, Spanish, Belgian and, to a lesser extent, English and German.

Colonisation, our Father noted, is a permanent fact of history: it is a historical law that the strongest or most civilised peoples conquer the less developed or weaker peoples. Although today the Church no longer wishes to hear of it. Those who denounce colonisation still practise it, but now it is Satan who is in control. Such is the case for the USA and Israel!

Moreover, far removed from the Hegelian dialectic of master and slave, from the colonial racism of certain nations and in contrast to secular republican colonisation, the ideal of a Catholic and French form of colonisation is to “make every human relationship, notwithstanding all the inevitable imperfections and injustices, dependent on the Gospel Revelation of the Father and the Son in the same Holy Spirit of charity”, for only then “are these human relationships dignified and just, fruitful and the foundation of lasting and peaceful communities.”●

To colonise is therefore to create a lasting bond with other peoples in order to unite them within Christendom, which is the reign of Jesus Christ, thereby following the Gospel maxim: “Seek the Kingdom of God and His righteousness, and all these things will be added to you.” These “things that will be added” will therefore be what “the more advanced Christian peoples transmit to others who are less advanced, along with the faith: political order, techniques and material goods”.

Thus, “colonisation can only be a Christianisation. For these peoples, as it was for our own in days gone by, the path to humanity lies in conversion to the true God and the true Lord Jesus Christ, through the gentle intercession of the Immaculate Virgin Mary!” (ibid.)●

When the hour comes – certainly hastened by the blood shed by so many martyrs and innocents – of the Triumph of the Immaculate Heart of Mary over the heart of the Holy Father, he will love our Africa brethren all the more, to the point of restoring the duty to resume the civilising mission among the peoples whom the Sacred Heart had entrusted to the nation. “Go forth, eldest daughter of the Church, predestined nation, chosen vessel; go forth and, as in times past, bear My Name before all peoples and all the kings of the earth.”●

Then Our Lady of Africa will once again see Her peoples coming in magnificent processions to console Her, and the faithful will be present, God willing!

Brother Sebastian of the Heart of Mary Immaculate.