The EWTN News portal reports that the antipope Leo XIV (Robert Prevost) opened a closed-door Vatican assembly on October 7, 2026, marking the tenth anniversary of the apostolic exhortation Amoris Laetitia. The gathering, comprising 154 “bishops” and “cardinals,” 53 “priests” and lay faithful, and 11 invited families, operates under the synodal method to produce a synthesis document devoid of doctrinal authority. Leo XIV urged participants to face with “courage” the “questions” posed by families marked by “hardship, loneliness, and at times even apparent failure,” explicitly citing a “growing distance” between lived sexuality and the “Christian vision of marriage,” while avoiding any direct reference to the central controversy of Amoris Laetitia: the admission of public adulterers to the sacraments. The antipope’s address fixates on “listening,” “accompaniment,” “fragility,” and “evangelical freedom,” substituting the immutable law of God for a therapeutic anthropology of “shared challenge” and “gradual renewal.” This assembly is not a pastoral response to crisis but a Masonic-style synodal mechanism to legitimize the abolition of the Sixth and Ninth Commandments and the indissolubility of marriage, confirming the conciliar sect’s definitive rupture with the Catholic Faith.
The Synodal Machine: A Conciliar Conventicle Against Divine Law
The very structure of this meeting manifests the ecclesiology of the New Advent: a “synodal evaluation assembly” born of the 2021-2024 Synod on Synodality, producing a document sine auctoritate doctrinali (without doctrinal authority). This is the modus operandi of the conciliar sect: replace the Magisterium’s potestas docendi with a permanent consultative process where truth is not proclaimed but “discerned” through “listening” to the “wisdom of the people of God.” Pius XI condemned this inversion in Quas Primas: “The Church, established by Christ as a perfect society, demands for itself by a right belonging to it… full freedom and independence from secular authority… in fulfilling the mission entrusted to it by God – to teach, govern, and lead all to eternal happiness… it cannot depend on anyone’s will.” Here, the “teaching Church” (Ecclesia docens) abdicates to the “listening Church” (Ecclesia audiens), a proposition explicitly condemned by St. Pius X in Lamentabili Sane Exitu (Prop. 6): “The Church listening cooperates in such a way with the Church teaching in defining truths of faith, that the Church teaching should only approve the common opinions of the Church listening.” The secrecy imposed — “discretion” and “confidentiality” — betrays the conventicle nature of this operation: “For there is nothing hidden that shall not be made manifest” (Lk 8:17); true Catholic synods (e.g., Trent, Vatican I) published canons and anathemas urbi et orbi.
Amoris Laetitia: The Trojan Horse of Adultery
The article admits the elephant in the room: “The document generated significant debate after its publication because it opened the possibility, in certain cases, for some divorced and civilly remarried Catholics to receive the sacraments of reconciliation and the Eucharist.” Leo XIV’s studied silence on this point — “The pope made no direct reference to that issue during his address” — is the tacita confessio of a guilty conscience. Amoris Laetitia, particularly its Chapter 8 and footnote 352, constructs a via media for the impenitent: discernment replaces judgment, mitigating factors replace firm purpose of amendment, and the internal forum solution usurps the external forum of Canon Law. This is a direct violation of Canon 188.4 of the 1917 Code: “Every office becomes vacant by the mere fact and without any declaration… if the cleric: 4. Publicly defects from the Catholic faith” — here applied analogously: the “bishop” or “priest” who administers Holy Communion to a public adulterer ipso facto defects from the faith on the indissolubility of marriage. The Council of Trent, Session 24, Canon 7, anathematizes: “If anyone says that the Church has erred in having taught, and in teaching, that… those who are divorced… cannot contract another marriage… let him be anathema.” The “synodal evaluation” is nothing but a retroactive legitimization of this heresy, a fait accompli seeking ecclesiastical sanction.
Linguistic Engineering: The Vocabulary of Apostasy
The address is a masterclass in novus ordo newspeak. Terms like “fragility,” “accompaniment,” “gradual renewal,” “shared challenge,” “evangelical freedom,” “discernment,” “listening” — these are not Catholic theological terms but psychotherapeutic categories borrowed from Carl Rogers and the human potential movement. They function to obscure the ontological reality of sin. The antipope speaks of “the gap between the good we desire and what we are able to live” — a Protestantized anthropology denying the gratia sanans and gratia elevans that makes the Commandments not merely “ideals” but possibilia through grace. St. Augustine thundered: “Da quod iubes, et iube quod vis” (Give what you command, and command what you will). The Council of Trent, Session 6, Canon 18, condemns: “If anyone says that the commandments of God are impossible to observe even for a man justified and constituted in grace… let him be anatheama.” The phrase “fidelity is itself a grace to be received and a path to be gradually renewed, often through trial” redefines fidelity not as fides servata (faith kept) but as a process — the heresy of gradualism condemned by John Paul II in Familiaris Consortio (n. 34) and by Pius XI in Casti Connubii: “No reason, however grave, may be put forward by which anything intrinsically against nature may become conformable to nature and morally good.”
Theological Bankruptcy: Silence on the Supernatural Order
The gravest accusation is what is absent. Not a word on: mortification, penance, confession of sins, firm purpose of amendment, the state of sanctifying grace, the indissolubility of the sacramental bond (matrimonium ratum et consummatum), the prohibition of divorce (Mt 19:6), the sin of adultery (1 Cor 6:9-10), the reality of Hell, the Final Judgment, the Kingship of Christ over marriage and family. The address is purely immanentist: “economic insecurity, migration, violence, loneliness, emotional fragility” — causae naturales treated as causae necessariae excusing sin. This is the naturalism condemned by Pius IX in the Syllabus of Errors (Prop. 56-57): “Moral laws do not stand in need of the divine sanction… The science of philosophical things and morals… may and ought to keep aloof from divine and ecclesiastical authority.” The “Christian vision of marriage” is reduced to a lifestyle option that “young people find difficult to embrace,” rather than a vocatio divina binding under pain of mortal sin. The antipope asks: “What are people truly seeking beneath these cultural changes?” — the answer is not “God’s will” but “their joys and hopes, griefs and anxieties.” This is anthropocentrism masquerading as pastoral care: “The state is happy not by one means, and man by another; for the state is nothing else than a harmonious association of men” (Pius XI, Quas Primas, citing St. Augustine) — but here, the “harmonious association” is built on the ruins of the Decalogue.
The False Mercy of the Conciliar Sect
Leo XIV’s rhetoric of “mercy,” “patience,” “closeness,” “new beginnings” is the counterfeit mercy denounced by St. Pius X in Pascendi Dominici Gregis: “They pretend to love the Church… but they love it as a mother loves a sick child, not as a spouse loves her husband.” True mercy converts: “Go, and sin no more” (Jn 8:11). The conciliar “mercy” accompanies the sinner in his sin, offering the Eucharist as a prize for the unrepentant — sacrilege (1 Cor 11:27-29). The article notes the meeting includes “invited families” — likely including the divorced and civilly remarried as “experts” in “lived experience,” a peritus role for public sinners. This inverts Pastor Aeternus: the sensus fidelium becomes the sensus peccantium. The “synthesis document without doctrinal authority” is the instrumentum laboris for the next stage: the formal abolition of Canon 915 (1983 Code) / Canon 855 (1917 Code) on public sinners. The paramasonic structure occupying the Vatican proceeds by gradualism: Amoris Laetitia (2016) → Dubia ignored → Buenos Aires Guidelines (2016) → Synod on Synodality (2021-24) → “Synodal Evaluation Assembly” (2026) → Magisterial document codifying adultery.
Symptomatic Diagnosis: The Abomination of Desolation in the Holy Place
This assembly is the ripe fruit of Vatican II’s Gaudium et Spes: the “pastoral Constitution” that surrendered the Church to the world, replacing regnum Christi with civitas terrena. The “Paul VI Audience Hall” — the aula nervi, shaped like a serpent’s head — hosts this conventiculum against the Sacrosanctum Concilium of Trent. The “synodal method” is the hermeneutic of rupture applied to morality: revelatio non cessavit (revelation has not ceased), condemned in Lamentabili (Prop. 21). The “Pope” Leo XIV, a manifest heretic by his adherence to the conciliar magisterium (religious liberty, ecumenism, collegiality, new Mass), ipso facto lacks jurisdiction per Bellarmine, De Romano Pontifice 2.30: “A manifest heretic… by that very fact ceases to be Pope and head… as he ceases to be a Christian and member of the body of the Church.” His “teaching” carries no authority; his “synod” is a conventiculum haereticorum. The faithful Catholic, adhering to Quanta Cura, Syllabus, Pascendi, Quas Primas, Casti Connubii, Humanae Vitae (true sense), and the 1917 Code, must reject this assembly, its premises, its method, and its anticipated conclusions as diabolical. “If anyone preach to you a gospel besides that which you have received, let him be anathema” (Gal 1:9). The only “courage” required of true bishops (validly ordained ante 1968) is to denounce this apostasy, excommunicate its authors, and uphold the indissolubility of marriage as lex divina — non possumus.
“You are Christ the King of glory!” (Pius XI, Quas Primas) — not the king of “synodal discernment” or “gradual fidelity.” The Social Kingship of Christ demands the public confession of His law over marriage; the conciliar sect offers the public betrayal of that law. Sede vacante: the See of Peter is empty; the Chair is occupied by a usurper advancing the Masonic plan of the “abomination of desolation” (Mt 24:15). Christus vincit, Christus regnat, Christus imperat.
Source:
Pope Leo XIV urges bishops to show courage in responding to struggling families (ewtnnews.com)
Date: 07.10.2026