EWTN News portal reports that on April 19–22, 2026, more than 60 bishops, priests, religious, and laypeople participated in the first Caribbean abuse prevention meeting held in Santo Domingo, Dominican Republic. The event, organized under the auspices of the Dominican Bishops’ Conference (CED) and the Latin American and Caribbean Bishops’ Council (CELAM), brought together participants from Cuba, Puerto Rico, and Haiti. Archbishop Héctor Rafael Rodríguez of Santiago de los Caballeros declared that “written protocols are not enough unless they are embodied in concrete attitudes,” while Auxiliary Bishop Lizardo Estrada Herrera of Cusco, Peru, stated that “the prevention of abuse in the Church is neither a strategy nor an option; it is a commitment of the Gospel.” Auxiliary Bishop José Amable Durán Tineo of Santo Domingo encouraged continued work “applying the knowledge acquired under the guidance of the Holy Spirit.” The Latin American and Caribbean Network for the Culture of Care, formed in Chile in 2023, serves as a vehicle to coordinate abuse prevention within the structures occupying the Vatican. This entire apparatus reveals the conciliar sect’s systematic substitution of the supernatural mission of the Church with naturalistic, bureaucratic, and psychological programs borrowed from the world.
The Gospel Redefined: From Salvation of Souls to “Safe Environments”
The statement by Auxiliary Bishop Lizardo Estrada Herrera that “the prevention of abuse in the Church is neither a strategy nor an option; it is a commitment of the Gospel” is a breathtaking distortion of the very meaning of the Gospel. The Gospel — bona nova, the Good News — is the message of salvation through Jesus Christ, the Incarnate Son of God, Who died on the Cross for the redemption of sinful humanity and founded the Church as the sole ark of salvation. The Gospel is not a program for the psychological well-being of children in institutional settings. To equate the prevention of sexual abuse with “a commitment of the Gospel” is to reduce the supernatural economy of redemption to a mere social policy, a bureaucratic protocol for institutional risk management.
This is precisely the error condemned by Pope Pius IX in the Syllabus of Errors, which rejects proposition 40: “The teaching of the Catholic Church is hostile to the well-being and interests of society,” and proposition 48: “Catholics may approve of the system of educating youth unconnected with Catholic faith and the power of the Church, and which regards the knowledge of merely natural things, and only, or at least primarily, the ends of earthly social life.” The conciliar sect has done exactly this: it has disconnected its entire operational framework from the supernatural and redefined its mission in purely naturalistic terms.
Pope Leo XIII, in his encyclical Immortale Dei, taught that the Church’s mission is not to secure temporal happiness but to lead souls to eternal salvation. The Church is a societas perfecta, a perfect society, instituted by Christ for the sake of supernatural ends. When a “bishop” declares that abuse prevention is “a commitment of the Gospel,” he reveals that he has abandoned the supernatural order entirely and replaced it with the horizontal, worldly agenda of secular institutions. This is not the language of a successor of the Apostles; it is the language of a corporate compliance officer.
The Cult of the “Most Vulnerable” Replaces the Worship of God
Archbishop Héctor Rafael Rodríguez stated: “As evangelizers, we must ensure safe environments where every person, especially the most vulnerable, is respected.” The phrase “the most vulnerable” has become the mantra of the conciliar sect, replacing the traditional Catholic language of “the poor in spirit,” “sinners in need of grace,” or “souls in danger of damnation.” The shift is not merely linguistic; it is theological. The Church’s mandate is not to “ensure safe environments” — a phrase ripped from the lexicon of corporate human resources departments — but to sanctify souls through the sacraments, preaching of the Gospel, and the administration of the Most Holy Sacrifice of the Mass.
Pius XI, in Quas Primas, declared: “His reign, namely, extends not only to Catholic nations or to those who, by receiving baptism according to law, belong to the Church, even though their erroneous opinions have led them astray or discord has separated them from love, but His reign encompasses also all non-Christians, so that most truly the entire human race is subject to the authority of Jesus Christ.” The Kingdom of Christ is not a “safe environment program”; it is the sovereign dominion of the God-Man over every soul, every nation, every aspect of human existence. The conciliar sect’s obsession with “safe environments” is a direct consequence of its rejection of the social reign of Christ the King — for once the supernatural is abandoned, the only remaining concern is the material.
Moreover, the entire framework of “vulnerability” and “protection” is borrowed from the secular ideology of “human rights,” an ideology explicitly condemned by the Church. Pope Leo XIII, in Libertas Praestantissimum, warned against the liberal doctrine that man is a law unto himself, and Pius IX condemned in proposition 39 of the Syllabis: “The State, as being the origin and source of all rights, is endowed with a certain right not circumscribed by any limits.” The language of “rights” and “protection” in the conciliar sect’s discourse is not Catholic language; it is the language of the Revolution, the language of 1789, the language of the Masonic lodges that have infiltrated and captured the structures of the visible Church.
“Written Protocols Are Not Enough”: The Bureaucratization of Apostasy
Archbishop Rodríguez’s statement that “written protocols are not enough unless they are embodied in concrete attitudes” deserves particular scrutiny. On its surface, it appears to be a call for sincerity and integrity. In reality, it reveals the conciliar sect’s fundamental approach to every crisis: not a return to doctrine, prayer, fasting, and penance, but the multiplication of bureaucratic procedures, committees, networks, and protocols. The Latin American and Caribbean Network for the Culture of Care, formed in Chile in 2023, with subsequent meetings in Colombia (2024) and the Dominican Republic (2025 and 2026), is a perfect illustration of this bureaucratic proliferation.
The true cause of the abuse crisis in the conciliar sect is not the absence of written protocols. The true cause is the systematic destruction of Catholic moral theology, the abandonment of the teaching on sin, Hell, and eternal punishment, the dilution of the sacrament of confession, the corruption of seminaries by homosexual networks protected by “bishops,” and the general atmosphere of moral and doctrinal relativism that followed the apostasy inaugurated by John XXIII and the Vatican II council. No protocol, however “embodied in concrete attitudes,” can remedy a crisis that is itself the fruit of heresy and apostasy.
St. Pius X, in Pascendi Dominici Gregis, identified Modernism as “the synthesis of all heresies” and warned that the Modernists’ approach to reform is always horizontal, never vertical — always concerned with institutional structures, never with the return to immutable truth. The abuse prevention networks of CELAM are a perfect embodiment of this Modernist method: endless meetings, endless protocols, endless “coordination,” while the faith itself is abandoned, the sacraments are deformed, and the faithful are left without the supernatural means of grace.
The Invocation of the Holy Spirit as Cover for Naturalism
Auxiliary Bishop José Amable Durán Tineo encouraged continued work “applying the knowledge acquired under the guidance of the Holy Spirit.” This invocation of the Holy Spirit to bless a bureaucratic conference on abuse prevention protocols is a form of blasphemy — not necessarily intentional, but objectively blasphemous in its implications. The Holy Spirit is the Spirit of Truth (John 16:13), the Spirit Who guides the Church into all truth, the Spirit Who sanctifies souls through the sacraments. He is not the patron of institutional risk management strategies.
The conciliar sect routinely invokes the Holy Spirit to legitimize its worldly programs, exactly as the Modernists described by St. Pius X did: reducing the supernatural to the natural, the divine to the human, the work of grace to the work of committees. In Lamentabili Sane Exitu, St. Pius X condemned proposition 20: “Revelation was merely man’s self-awareness of his relationship to God,” and proposition 25: “Faith, as assent of the mind, is ultimately based on a sum of probabilities.” The conciliar sect’s entire approach to the abuse crisis — probabilistic, psychological, procedural — reflects this Modernist reduction of faith to human calculation.
The Omission That Condemns: Silence on Doctrine, Sacraments, and Sin
The most damning aspect of the entire report is what it does not say. There is no mention of the sacrament of confession as the remedy for sin. There is no mention of the necessity of state of grace for salvation. There is no mention of the reality of Hell as the eternal consequence of unrepented mortal sin. There is no mention of the Most Holy Sacrifice of the Mass as the propitiatory sacrifice that alone can atone for sin and obtain the graces of conversion. There is no mention of the need for bishops and priests to preach on the four last things: death, judgment, Heaven, and Hell. There is no mention of the necessity of safeguarding the purity of seminaries by excluding candidates with homosexual tendencies, as mandated by the Instruction of the Congregation for Catholic Education (2005, under the usurper Benedict XVI — itself a document of insufficient rigor, but even this weak standard is systematically ignored).
The silence is total and eloquent. The conciliar sect deals with the effects of its apostasy — the abuse of children by corrupt clergy — while refusing to address the cause: the destruction of Catholic doctrine, the corruption of the priesthood, the abandonment of the supernatural life. This is the method of the physician who treats the symptom while ignoring the disease — or rather, of the physician who is himself the disease.
Pius XI, in Quas Primas, warned: “When God and Jesus Christ — as we lamented — were removed from laws and states and when authority was derived not from God but from men, the foundations of that authority were destroyed, because the main reason why some have the right to command and others have the duty to obey was removed.” The same applies within the conciliar sect: when God and Jesus Christ are removed from the life of the Church — when the Mass is reduced to a communal meal, when confession is replaced by “reconciliation services,” when sin is redefined as “wounding” or “harm” — the result is not “safe environments” but a predatory institution in which the most vulnerable are sacrificed on the altar of institutional self-preservation.
The Network of Apostasy: CELAM and the Culture of Care
The Latin American and Caribbean Network for the Culture of Care, coordinated by CELAM, deserves particular attention. CELAM has been, since its inception, one of the primary vehicles for the penetration of Modernism, liberationism, and naturalistic pastoralism into the Church in Latin America. Its “culture of care” is not the Catholic culture of sanctity, sacrifice, and the supernatural life; it is the secular culture of “safeguarding,” “well-being,” and “inclusion” — the same culture promoted by the United Nations, by Masonic organizations, and by every enemy of the Church.
That this network was formed in Chile in 2023 and has held successive meetings in Colombia (2024) and the Dominican Republic (2025 and 2026) is entirely consistent with the conciliar sect’s method: the creation of parallel structures that simulate Catholic action while being entirely disconnected from Catholic doctrine. These networks serve not to protect the faithful but to protect the institution — to manage its public image, to limit its legal liability, and to present a facade of “reform” while the apostasy continues unabated.
Pope Pius IX, in the Syllabus of Errors, condemned proposition 19: “The Church is not a true and perfect society, entirely free — nor is she endowed with proper and perpetual rights of her own, conferred upon her by her Divine Founder; but it appertains to the civil power to define what are the rights of the Church, and the limits within which she may exercise those rights.” The conciliar sect’s entire approach to the abuse crisis — its deference to civil law, its adoption of secular protocols, its subordination of pastoral care to legal compliance — is a practical realization of this condemned proposition. The Church does not need the world’s permission to govern herself; she needs to return to her divine constitution.
Conclusion: The Abomination of Desolation in the Temple
The first Caribbean abuse prevention meeting, with its invocation of the Holy Spirit to bless bureaucratic protocols, its reduction of the Gospel to “safe environments,” and its total silence on the supernatural means of grace, is a perfect microcosm of the conciliar sect’s apostasy. It is the abomination of desolation standing in the holy place (Matthew 24:15): the substitution of human programs for divine worship, of psychological techniques for the sacraments, of institutional self-preservation for the salvation of souls.
The true remedy for the abuse crisis is not the multiplication of networks and protocols. The true remedy is the return to the integral Catholic faith: the restoration of the Traditional Latin Mass as the true propitiatory sacrifice; the reestablishment of Catholic moral theology with its clear teaching on sin, confession, and the necessity of state of grace; the purification of seminaries by the exclusion of all candidates unfit for the priesthood; the preaching of the four last things; and the recognition that the Church’s mission is not to create “safe environments” but to lead souls to eternal life through Jesus Christ Our Lord.
As St. Pius X declared in Lamentabili Sane Exitu, the Modernists’ errors are not merely academic; they are “the synthesis of all heresies,” and they lead inevitably to the destruction of the faith. The abuse prevention networks of CELAM are not the cure; they are the symptom of a Church that has lost its supernatural reason for existence and now busies itself with the management of its own decay.
Source:
Written protocols are not enough, says archbishop at first Caribbean abuse prevention meeting (ewtnnews.com)
Date: 24.04.2026