The EWTN News portal reports on a Vatican-backed congress held October 16–18, 2026, at the Catholic University of the Sacred Heart in Rome, marking the 25th anniversary of the International Paul VI Scientific Institute (ISI) and the 50th anniversary of the Center for Natural Fertility Regulation. The gathering, titled “The Splendor of the Human Person: Preserving Fertility, Healing Infertility,” featured addresses by Secretary of State Cardinal Pietro Parolin and Bishop Claudio Giuliodori, president of the ISI Foundation, alongside Dr. Paola Pellicanò of the Ordo Virginum. The usurper Leo XIV (Robert Prevost) was scheduled to appear but was reportedly hospitalized. The speakers criticized in vitro fertilization (IVF) as a “delegation or subcontracting of the most relevant and meaningful human act,” cited the 1987 instruction Donum Vitae, and promoted natural fertility awareness methods as a “Catholic response” to an “infertility emergency.” This congress is a quintessential manifestation of the conciliar sect’s naturalistic reduction of the sacrament of Matrimony to a reproductive management service, devoid of supernatural grace and the bonum prolis ordered to eternal life.
The Usurper’s Congress: A Masonic Facade of Orthodoxy
The very structure of this event exposes its anti-Catholic essence. It is convened under the authority of “Pope” Leo XIV—the latest in the line of usurpers beginning with John XXIII (Angelo Roncalli)—and his Secretary of State, “Cardinal” Pietro Parolin. These men occupy the Vatican palaces as the visible head of the abomination of desolation (Matt. 24:15), the paramasonic structure that has eclipsed the true Church since the conciliar revolution of 1958. The congress is hosted by the “Catholic University of the Sacred Heart,” an institution long since assimilated into the neo-church’s project of aggiornamento to the world. Its “General Ecclesiastical Assistant,” “Bishop” Claudio Giuliodori, presides over the ISI Foundation—an entity founded on the legacy of Paul VI (Giovanni Montini), the architect of the Novus Ordo Missae and the destroyer of the Church’s liturgical and doctrinal integrity.
The language of the congress—“responsible procreation,” “fertility education,” “lifestyle,” “reproductive solutions”—is the vernacular of the United Nations and the World Health Organization (WHO), not the vocabulary of the Magisterium. As Pius XI teaches in Casti Connubii (1930): “Matrimony… was not instituted by man, but by God… and therefore the laws which strengthen and confirm and elevate matrimony cannot be subject to the will of men, nor to any human power whatsoever.” (Canon 1013, Codex Iuris Canonici 1917). This congress, by contrast, operates entirely within the horizontal, immanent frame of “scientific,” “anthropological,” and “ethical challenges”—categories that presuppose the autonomy of the natural order from the supernatural, a condemned Modernist error (St. Pius X, Pascendi Dominici Gregis, 1907).
Donum Vitae: The Modernist Compromise with In Vitro Infanticide
Giuliodori’s citation of Donum Vitae (1987)—“What is technically possible is not thereby morally admissible”—is presented as a bulwark against IVF. In reality, this document of the Ratzinger-led CDF is a masterpiece of Modernist equivocation. While condemning IVF in vitro, it legitimizes the technological mindset by admitting the liceity of “assistance” to the conjugal act (e.g., GIFT, ZIFT) provided fertilization occurs in vivo. This distinction is unknown to Catholic tradition. Pius XII, in his Allocution to Midwives (1951), declared: “The procreative power… cannot be separated from the unitive power… without violating the natural law and the divine will.” The conjugal act is unitivo-procreative by its very nature (per se); any technological substitution of the act—even if fertilization occurs in the womb—usurps the potestas ordinis of the spouses and reduces the child to a product of human technique.
Moreover, Donum Vitae bases its argument on the “dignity of the person” and “human rights”—categories of the 1948 Masonic Universal Declaration—rather than on the jus divinum and the finis primarius matrimonii (primary end of marriage): the procreation and education of children for the Kingdom of Heaven. The Syllabus of Pius IX (1864) condemns the proposition: “Moral laws do not stand in need of the divine sanction… it is not at all necessary that human laws should be made conformable to the laws of nature and receive their power of binding from God” (Error 56). Donum Vitae severs morality from divine positive law, making it a matter of “human dignity” discernible by unaided reason—a Pelagian illusion.
Reduction of Matrimony to a Naturalistic “Fertility Service”
Giuliodori laments: “Unfortunately, there is much discussion about the right to have a child by whatever means, but very little about the right of the child to be conceived in a truly human way within the context of conjugal love.” This rhetoric, while superficially appealing, betrays a naturalist anthropology. The “right of the child” invoked here is a ius naturale abstracted from the ordo gratiae. The true Catholic doctrine, defined by the Council of Trent (Sess. XXIV, Can. 1) and Pius XI in Casti Connubii, holds that the primary end of marriage is the proles—offspring begotten in statu gratiae and destined for beatitudo aeterna. The “infertility emergency” is not a demographic or medical crisis; it is a spiritual crisis: the fruit of the contraceptive mentality, the dissolution of the indissoluble bond, and the loss of the sacramentum tantum (the sacramental bond as a source of grace) in the neo-church’s pseudo-marriages.
The congress program—“The Transmission of Life Between Society and Science,” “The Couple’s Fertility Roadmap,” “Preconception Health,” “Safeguarding the Human Person Amid Hypertechnology and the Culture of Waste”—reads like a WHO policy brief. There is zero mention of: the necessity of the baptismal character for the validity of the matrimonial contract between the baptized (Canon 1055 §2); the obligation to educate children in the integral Catholic faith; the munus regendi of the husband as image of Christ the King (Eph. 5:23); the finis secundarius (mutual help) and finis tertiarius (remedy for concupiscence) subordinated to the primary end; the reality of original sin and the need for regeneration in the lavacrum regenerationis (Tit. 3:5). This silence is not an oversight; it is the modus operandi of the Church of the New Advent: lex orandi, lex credendi—their worship is anthropocentric, therefore their faith is naturalistic.
The Billings Method: A Legitimate Tool Prostituted to the Neo-Church
Dr. Pellicanò’s promotion of the Billings Ovulation Method (BOM) and the claim that ISI’s results “exceed in percentage terms those reported by medically assisted reproduction centers” serves a duplicitous purpose. The BOM, as a method of periodic continence respecting the ordo naturae, is morally licit in se (Pius XII, Allocution to Midwives, 1951). However, its deployment here is per accidens a tool of the conciliar sect’s pastoral strategy: to offer a “Catholic” alternative that keeps couples within the paramasonic structure, receiving “sacraments” from invalidly ordained “priests,” attending the Novus Ordo assembly (a Protestantized memorial), and recognizing the usurper as Vicar of Christ.
Pellicanò explicitly places this work “in continuity with the teachings of the most recent pontiffs, from St. Paul VI and St. John Paul II to Benedict XVI, Francis, and Leo XIV.” This litany of “canonized” Modernists is the credenda of the neo-church. Paul VI’s Humanae Vitae (1968), while condemning contraception, introduced the “responsible parenthood” loophole that severed the nexus indissolubilis between the unitive and procreative meanings, opening the door to the “therapeutic” use of abortifacients and the subjective discernment of “serious reasons” for avoiding pregnancy. John Paul II’s “Theology of the Body” completed the anthropocentric turn, making the “nuptial meaning of the body” a phenomenological experience rather than a participation in the mysterium Christi et Ecclesiae. To invoke these men as authorities is to confess allegiance to the counter-church.
Silence on the Supernatural Order: The Gravest Indictment
The most damning aspect of this congress is what it omits. Not a word on:
- The Sacrament of Matrimony as a signum efficax gratiae conferring the grace to fulfill the duties of state;
- The indissolubilitas of the bond (quod Deus coniunxit, homo non separet, Matt. 19:6) violated by the neo-church’s “annulment” factories;
- The duty of Christian parents to be primarii et principales educatori (Gravissimum Educationis, but rooted in Casti Connubii §§ 17-19) for the salus animarum;
- The Social Reign of Christ the King (Pius XI, Quas Primas, 1925): “His reign encompasses also all non-Christians, so that most truly the entire human race is subject to the authority of Jesus Christ.” The congress addresses “society” and “science” as autonomous spheres, denying subjection to Christ the King in the temporal order.
- The Final Judgment, Hell, Purgatory, and the Four Last Things—the only context in which “infertility” finds its true meaning: “What doth it profit a man, if he gain the whole world, and suffer the loss of his own soul?” (Matt. 16:26).
This silence is the signature of the Antichrist (1 John 2:18-22): a religion of man, by man, for man. As Pius X condemned in Lamentabili Sane Exitu (1907), Prop. 59: “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.” The conciliar sect’s “response to the infertility emergency” is precisely this: a religious movement adapting to the times, offering “solutions” that leave the supernatural vacuum intact.
Collaboration with the WHO: Serving the Masonic New World Order
Pellicanò’s praise for the WHO’s 1988 guide on natural fertility regulation and its recent guidelines—“recognize the importance of fertility education… respect for the personal convictions of couples”—reveals the conciliar sect’s subservience to the Masonic international order. The WHO is an instrument of the synagogue of Satan (Apoc. 2:9), promoting population control, abortion, and gender ideology under the guise of “health.” Pius IX’s Syllabus (Error 55) condemns: “The Church ought to be separated from the State, and the State from the Church.” Here, the neo-church collaborates with the Masonic State (via the WHO) to manage human reproduction—a usurpation of the potestas ecclesiastica over the sacramentum matrimonii.
The “International Paul VI Scientific Institute” operates within the Agostino Gemelli University Hospital Foundation, a structure fully integrated into the Italian Masonic healthcare system. Giuliodori’s boast of “all the support necessary for the most advanced research” and “interdisciplinary approach” signals the surrender of the regula fidei to the scientia media of the world. St. Paul warns: “Beware lest any man cheat you by philosophy and vain deceit, according to the tradition of men, according to the elements of the world, and not according to Christ” (Col. 2:8).
Conclusion: The True Remedy Is the Restoration of the Kingship of Christ
The “infertility emergency” is a chastisement for the apostasy of nations from the Social Reign of Christ the King. The only true “Catholic response” is the integral restoration of the Christendom destroyed by the Revolution: the Tridentine Mass as the Unbloody Sacrifice of Calvary pleading for grace; the Catechism of the Council of Trent teaching the ends of marriage in their hierarchical order; the Canon Law of 1917 guarding the bonum sacramenti; the validly ordained priests and bishops preserving the Apostolic Succession outside the conciliar structures; and the domestic Church living under the yoke of Christ (Matt. 11:30), open to life as a participation in the creative love of the Trinity.
This congress is a theatrum mundi, a Potemkin village of “orthodoxy” erected by the paramasonic structure to pacify the remnant of faithful Catholics while the abomination of desolation consolidates its rule. “Unless the Lord build the house, they labour in vain that build it” (Ps. 126:1). The house built by Leo XIV, Parolin, Giuliodori, and Pellicanò is founded on the sand of naturalism and Modernism. It will fall. Christus vincit, Christus regnat, Christus imperat.
Source:
Vatican-backed congress offers a Catholic response to the ‘infertility emergency’ (ewtnnews.com)
Date: 23.10.2026