EWTN portal reports (May 6, 2026) that Cardinal Pietro Parolin, the Vatican secretary of state, declared it “premature to discuss sanctions” against the German bishops for formalizing blessings of same-sex couples, expressing hope that such matters can be “resolved peacefully, as they should be in the Church.” Parolin also addressed the upcoming meeting between the usurper Leo XIV and U.S. Secretary of State Marco Rubio, dismissing criticisms of Leo as “strange” and reaffirming the Holy See’s commitment to nuclear disarmament. This article exposes the theological bankruptcy of the conciliar sect’s approach to the German crisis, revealing how diplomatic language masks a profound betrayal of Catholic doctrine and a refusal to uphold the Kingship of Christ over moral law.
The Illusion of “Peace” in the Conciliar Sect
Cardinal Parolin’s statement that it is “premature to speak of sanctions” and his hope for a “peaceful resolution” within the Church is a classic example of the conciliar sect’s preference for diplomatic ambiguity over doctrinal clarity. In true Catholic ecclesiology, peace is not the absence of conflict but the tranquility of order, which requires the submission of all things to the law of Christ. Pius XI, in his encyclical Quas Primas, established the Feast of Christ the King precisely to remind the world that “the peace of Christ in the Kingdom of Christ” is the only true peace, and that this peace is impossible when individuals and states renounce the reign of the Savior. By refusing to impose sanctions on bishops who openly defy the moral law, Parolin and the structures occupying the Vatican are not preserving peace; they are enabling the disintegration of the Church’s moral authority. The “peaceful resolution” he envisions is nothing less than the normalization of sin, a direct contradiction of the Church’s divine mission to teach, govern, and sanctify.
The German Bishops and the Blessing of Sin
The core issue at hand is the German bishops’ formalization of blessings for same-sex couples, a practice that the Dicastery for the Doctrine of the Faith (under the direction of the antipope) has attempted to curb. However, the conciliar sect’s own document, Fiducia Supplicans, created the opening for this abuse by introducing a distinction between “blessing” and “sacramental blessing” that has no basis in Catholic theology. The Church has always taught that she cannot bless what God condemns. As the Catechism of the Council of Trent states, the Church is the pillar and ground of the truth, and she cannot give her imprimatur to actions that are intrinsically disordered. Pius IX, in the Syllabus of Errors, condemned the idea that “the Church has not the power of defining dogmatically that the religion of the Catholic Church is the only true religion” (Proposition 21) and that “the Church has not the power of using force, nor has she any temporal power, direct or indirect” (Proposition 24). While the Church does not use temporal force to coerce belief, she most certainly possesses the authority to discipline and, if necessary, depose bishops who lead the faithful into error. Parolin’s reluctance to even discuss sanctions is an admission that the conciliar sect has abandoned its divine mandate to guard the deposit of faith.
The Silence on the State of Grace and Final Judgment
Most glaring in Parolin’s remarks is the complete silence on the supernatural consequences of the German bishops’ actions. There is no mention of the state of grace, the danger of scandal, or the reality of final judgment. By treating the formalization of same-sex blessings as a mere disciplinary or administrative issue, Parolin reduces the Church to a human institution governed by diplomatic protocol rather than divine law. This is the hallmark of Modernism, which, as St. Pius X taught in Pascendi Dominici Gregis, seeks to separate the Church from the supernatural order and reduce her to a mere philanthropic organization. Pius X condemned those who teach that “the Church is incapable of effectively defending evangelical ethics, because it steadfastly adheres to its views, which cannot be reconciled with modern progress” (Lamentabili sane exitu, Proposition 63). Parolin’s language is a textbook example of this error, as he implies that the Church must adapt her disciplinary measures to the spirit of the times rather than uphold the unchanging moral law.
The Meeting with Rubio and the Cult of Man
Parolin’s comments on the meeting between Leo XIV and Marco Rubio further expose the conciliar sect’s obsession with temporal politics and its neglect of the spiritual realm. While Parolin describes the United States as an “interlocutor” and dismisses criticisms of Leo as “strange,” he fails to recognize that the true mission of the Church is not to be a player in international diplomacy but to lead souls to salvation. The Church’s stance on nuclear disarmament, while often framed in terms of “human rights” and “peace,” must ultimately be grounded in the moral law and the duty to protect innocent life. However, when the Church’s leaders are more concerned with their public image and diplomatic relationships than with the spiritual welfare of the faithful, they reveal their true priorities. This is the “cult of man” that the pre-conciliar Church consistently warned against. Pius XI, in Quas Primas, reminded rulers that “the state is happy not by one means, and man by another; for the state is nothing else than a harmonious association of men” and that true happiness can only be found in obedience to Christ the King. By focusing on diplomatic niceties and ignoring the apostasy within their own ranks, Parolin and the conciliar sect are leading the faithful away from the true source of peace and happiness.
The Symptomatic Failure of the Conciliar Revolution
The situation with the German bishops is not an isolated incident but a direct consequence of the theological and liturgical revolution that began in 1958. The conciliar sect’s embrace of false ecumenism, religious liberty, and the democratization of the Church has created an environment where bishops feel free to innovate in matters of faith and morals without fear of correction. The “hermeneutic of continuity,” which the conciliar sect claims to uphold, is a fiction designed to mask the radical break with tradition that has occurred. As the Defense of Sedevacantism argues, a pope who is a manifest heretic ceases to be pope and head, just as he ceases to be a Christian and member of the body of the Church (St. Robert Bellarmine, De Romano Pontifice). If the usurpers in the Vatican were true popes, they would not hesitate to discipline bishops who openly defy the moral law. Their refusal to do so is a clear sign that they have lost their jurisdiction and are leading the faithful into error.
Conclusion: The Necessity of Rejecting the Conciliar Sect
In conclusion, Cardinal Parolin’s remarks on the German bishops and the meeting with Marco Rubio are a microcosm of the conciliar sect’s apostasy. By prioritizing diplomatic peace over doctrinal clarity, silence on the supernatural consequences of sin, and an obsession with temporal politics, Parolin and the structures occupying the Vatican have abandoned their divine mission. The faithful must reject this false church and return to the immutable Tradition of the Catholic Church, which alone can lead them to salvation. As Pius XI taught, “the hope of lasting peace will not yet shine upon nations as long as individuals and states renounce and do not wish to recognize the reign of our Savior.” The only true peace is the peace of Christ, and this peace can only be found in the Kingdom of Christ, not in the diplomatic theater of the conciliar sect.
Source:
Cardinal Parolin says talks with German bishops continue, calls sanctions talk premature (ewtnnews.com)
Date: 06.05.2026