The National Catholic Register reports that the usurper “Pope” Leo XIV has convoked the presidents of the world’s “bishops’ conferences” to Rome from October 7–14, 2026, for a weeklong assembly dedicated to the implementation of the apostolic exhortation Amoris Laetitia, the manifesto of the Bergoglian revolution against the indissolubility of marriage. The gathering, styled in a “synodal” methodology of small-group discussions at round tables, will focus on “accompanying” families in “complex situations” — explicitly including “abandonment, separation, and divorce” — as well as cohabitation and the decline of marriage. The preparatory document speaks of “discerning the direction in which the Holy Spirit is leading us today” through “listening to the concrete lives of families,” treating “failure, fragility, and the gap between the ideal and reality” as loci of grace. This assembly is not a pastoral response to crisis but the institutionalization of adultery as a sacramental norm, the final codification of the conciliar sect’s apostasy from the divine law of marriage.
The Usurper Convokes His Synod of Adultery
The very convocation of this meeting by the man styling himself “Leo XIV” (Robert Prevost) manifests the ipso facto vacancy of the Holy See. As St. Robert Bellarmine teaches in De Romano Pontifice, “a Pope who is a manifest heretic, by that very fact ceases to be Pope and head, just as he ceases to be a Christian and member of the body of the Church.” The acceptance and promotion of Amoris Laetitia — which declares that those in an “objective state of sin” may receive “the help of the sacraments” — constitutes manifest formal heresy against the Council of Trent’s dogmatic definition that no one conscious of mortal sin may receive the Most Holy Eucharist without sacramental confession (Session XIII, Canon 11). By convoking a synod to entrench this heresy, the usurper confirms his own deposition ipso facto by divine law, requiring no declaratory sentence. Canon 188.4 of the 1917 Code — binding perennial ecclesiastical law — stipulates that any office becomes vacant “by the mere fact and without any declaration… if the cleric publicly defects from the Catholic faith.” Public defection occurs through formal heresy, regardless of affiliation with another sect. The “Pope” who authorizes Communion for public adulterers has publicly defected from the faith; he holds no office in the Church of Christ.
Amoris Laetitia: The Magna Charta of Sacramental Profanation
The document at the center of this assembly, Amoris Laetitia, is a masterpiece of Modernist equivocation condemned in advance by St. Pius X in Lamentabili Sane Exitu. Proposition 58 of that decree anathematizes the Modernist tenet: “Truth changes with man, because it develops with him, in him, and through him.” Proposition 59 condemns: “Christ did not proclaim any specific, all-encompassing doctrine suitable for all times and peoples, but rather initiated a certain religious movement, applied or applicable to different times and places.” Amoris Laetitia embodies both errors. It treats the indissolubility of marriage — a divine law rooted in the words of Christ Himself: “What therefore God hath joined together, let no man put asunder” (Matt. 19:6) — as an “ideal” from which “complex situations” may dispense. The Syllabus of Errors of Pius IX explicitly condemns as error (prop. 67): “By the law of nature, the marriage tie is not indissoluble, and in many cases divorce properly so called may be decreed by the civil authority.” The conciliar sect, by its “synodal” machinery, now decrees this very error as pastoral practice. The preparatory document’s language of “failure, fragility, the gap between the ideal and reality” is the vocabulary of the hermeneutic of rupture, not of Catholic tradition. It reduces the sacrament of matrimony — an efficacious sign of Christ’s indissoluble union with His Church (Eph. 5:32) — to a human project subject to “discernment” and “accompaniment” toward sacramental profanation.
Synodality: The Democratic Usurpation of Divine Monarchy
The “synodal style” — “breaking participants into small groups for highly moderated discussions at round tables” — is the ecclesiastical application of the condemned error of democratization of the Church. Pius XI in Quas Primas teaches that Christ’s Kingdom is “primarily spiritual” and possesses a threefold authority: legislative, judicial, and executive. “All must obey His commands, and this under the threat of announced punishments, which the obstinate cannot escape.” The Church is a perfect society (societas perfecta) instituted by Christ as a monarchy, not a deliberative assembly. The Syllabus condemns (prop. 20): “The ecclesiastical power ought not to exercise its authority without the permission and assent of the civil government” — and a fortiori without the permission of a “synodal” assembly of laity and lower clergy. The “round table” methodology inverts the divine constitution: it makes the shepherds listen to the sheep as if the sheep defined the pasture. This is the lex orandi, lex credendi of the conciliar sect: its worship is dialogue, its faith is consensus, its authority is the majority vote. The “Synod on Synodality” is the permanent revolution of the paramasonic structure occupying the Vatican, dissolving the hierarchical priesthood into a “common priesthood of the baptized” activated by facilitated conversation.
Signs of the Times: Modernist Evolution of the Indissoluble Bond
The preparatory document’s invocation of “discerning the signs of the times through the experience of families” is the hallmark of the Modernist heresy condemned in Lamentabili (prop. 53): “The organic structure of the Church is subject to change, and the Christian community, like the human community, is subject to continuous evolution.” The phrase “signs of the times” (signa temporum), absent from pre-conciliar Magisterium, functions as a theological solvent: it replaces the immutable deposit of faith with the shifting sands of sociological data. The document lists “precarious employment and housing, illness, the challenges of raising children, emotional loneliness” as the new loci of revelation. This is the evolution of dogma in action: the Sixth and Ninth Commandments, the indissolubility of marriage, the objective disorder of adultery — all are relativized by “complexity.” St. Pius X in Pascendi Dominici Gregis identified this as the essence of Modernism: the transposition of the supernatural into the immanent, the replacement of grace by experience, of authority by “accompaniment.” The conciliar sect does not proclaim the Gospel to the world; it asks the world what the Gospel should be.
Accompaniment: The New Name for Apostasy from Moral Law
The leitmotif of the assembly is “accompaniment” — “walking with families in complex situations… so that they can feel listened to and involved in the Church.” This language, borrowed from the apostolic exhortation of the antipope Bergoglio, masks a radical rejection of the Church’s maternal duty to call sinners to conversion. The true Church, as Pius XI teaches in Quas Primas, “requires its followers not only to renounce earthly riches and possessions… but also to deny themselves and carry their cross.” The conciliar sect offers not the cross but a cushion. It replaces the medicina spiritualis of penance with the placebo of “respect, patience, and hope” — hope detached from the object of hope, which is eternal life through obedience to God’s commandments. The Council of Trent anathematizes those who say “the lost grace of justification can be recovered by faith alone without the sacrament of Penance” (Session XIV, Canon 3). The “process of discernment with a priest” authorized by Bergoglio and now entrenched by this synod is a counterfeit penance: it retains the appearance of the sacrament while denying its matter (contrition with purpose of amendment) and its form (absolution). It is a sacrilege masquerading as mercy.
The Theological Bankruptcy of “Complex Situations”
The category “complex situations” — encompassing “abandonment, separation, and divorce,” as well as “cohabiting couples” — is a theological fiction designed to dissolve the clarity of divine law. The Syllabus condemns (prop. 73): “In force of a merely civil contract there may exist between Christians a real marriage, and it is false to say either that the marriage contract between Christians is always a sacrament, or that there is no contract if the sacrament be excluded.” The conciliar sect, by treating civil divorce and cohabitation as “situations” to be “accompanied” rather than states of objective grave sin to be resolved by conversion or separation, implicitly denies the sacramental reality of marriage. It adopts the Protestant error that marriage is a civil contract dissolvable by human authority. The preparatory document’s mention of “the decline in marriage among young people” and “transmission of the faith to new generations” reveals the pragmatic, sociological mindset: the goal is not the salvation of souls but the maintenance of institutional relevance. The true remedy for the crisis of marriage is not “listening” but the proclamation of the Casti Connubii of Pius XI, the Humanae Vitae of Paul VI (before his defection), and the unchanging discipline of the Church: matrimonium indissolubile est. Those who persist in public adultery are public sinners who “cannot be admitted to the Holy Table” (1 Cor. 11:27-29; Council of Trent, Session XIII, Decree on the Eucharist).
Quas Primas vs. the Conciliar Sect’s Secularist Capitulation
Pius XI in Quas Primas instituted the Feast of Christ the King precisely as a remedy against “the secularism of our times, so-called laicism, its errors and wicked endeavors.” He identified the root of the crisis: “It began with the denial of Christ the Lord’s reign over all nations; the Church’s authority to teach men, to issue laws, to govern nations… was denied.” The October synod is the fruit of that denial. By submitting the divine law of marriage to a “synodal process” of “discernment” based on “the concrete lives of families,” the conciliar sect capitulates to the secularist principle that the State — or the “synodal assembly” — defines the limits of morality. Pius XI warned: “When God and Jesus Christ… were removed from laws and states and when authority was derived not from God but from men, the foundations of that authority were destroyed.” The usurper’s synod derives its authority from “listening,” not from God. It is the abomination of desolation standing in the holy place (Matt. 24:15), pretending to be the Church while enacting the program of the synagogue of Satan (Apoc. 2:9) — the dissolution of the family, the sanctuary of the domestic Church, into a laboratory for sexual license blessed by sacramental theft.
The Verdict: No Communion with the Architects of Sacrilege
No Catholic may participate in, legitimize, or remain silent before this assembly of apostasy. The “bishops’ conferences” convoked are not successors of the Apostles in the true Church but functionaries of the Church of the New Advent, the neo-church erected on the ruins of the Faith. Their “synodal style” is the liturgy of the Antichrist: a parody of the Last Supper where Judas presides and the bread is given to the dogs (Matt. 7:6). The faithful who retain the integral Catholic faith — the remanentes who “have not bowed the knee to Baal” (3 Kings 19:18) — must reject this synod, its documents, its “pope,” and its “bishops” as haereticus non est Christianus. The true Church endures in the catacombs of Tradition, where the Mass of the Ages is offered by valid priests, where marriage is indissoluble, where the Eucharist is adored as the Living God, not profaned as a tool of “inclusion.” Non possumus. The gates of hell shall not prevail (Matt. 16:18), but the conciliar sect is not the Church; it is the paramasonic structure of the Great Apostasy foretold by St. Paul (2 Thess. 2:3). Let the faithful flee its assemblies, its “sacraments,” its false mercy. Extra Ecclesiam nulla salus — and the conciliar sect is outside the Church.
Source:
Vatican October Meeting to Focus On Divorce, Other Family Issues (ncregister.com)
Date: 06.07.2026