The Vatican News portal, official organ of the structures occupying the Vatican, reports on a press briefing held October 12, 2026, regarding the ecclesial encounter “Ten Years After Amoris Laetitia: Proclaiming the Gospel with Families Today,” convened by the antipope Leo XIV (Robert Prevost). The gathering, attended by heads of Eastern schismatic churches, presidents of episcopal conferences, married couples, and assorted experts, featured interventions by the Jesuit “Father” Giacomo Costa, “Cardinal” Gérald Cyprien Lacroix, “Archbishop” Josef Nuzík, and various lay participants. The discussions centered on “accompanying” families amid economic insecurity, the “pastoral” management of cohabitation, the necessity of “being present” and “going out” to the peripheries, and the postponement of the final synthesis due to the antipope’s hospitalization. This spectacle manifests the neo-church’s definitive apostasy: the substitution of the immutable divine law of marriage for a sociological accommodation of sin, the replacement of the supernatural mission of the Church with a naturalistic NGOs humanitarianism, and the institutionalization of the heresy that grace can coexist with obstinate adultery.
The Illegitimacy of the Convener: The Antipope and His Pseudo-Synodal Theater
The very premise of this “encounter” is vitiated at its root. The convener, Robert Prevost, styling himself “Leo XIV,” is a manifest heretic who, by the very fact of his public adhesion to the conciliar errors—religious liberty, false ecumenism, collegiality, the new Mass, and the Amoris Laetitia revolution itself—has severed himself from the Catholic Church and lost all jurisdiction ipso facto. As St. Robert Bellarmine teaches: “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” (De Romano Pontifice, lib. 2, cap. 30). The “Defense of Sedevacantism” file confirms: “By notorious and publicly manifested heresy, the Roman Pontiff… is deprived ipso facto of his personal jurisdiction even before any declaratory sentence by the Church.” The “Cardinals” and “Bishops” assembled around him are but actors in a paramasonic theater, devoid of any canonical mission, constituting what Pius IX condemned in the Syllabus (Error 37): “National churches, withdrawn from the authority of the Roman pontiff and altogether separated, can be established.” Here, a false church has been established in the very heart of Rome, the abomination of desolation standing where the Holy Place ought to be.
Amoris Laetitia: The Magna Charta of Adultery and the Death of Indissolubility
The document being celebrated, Amoris Laetitia (2016), is the locus classicus of the conciliar sect’s rupture with the Council of Trent and the constant Magisterium. Its Chapter 8, with its infamous footnote 352, opens the door to “Communion” for the divorced and “remarried” living more uxorio, thereby denying the dogmatic definition of Trent: “If anyone says that the Church errs in not admitting to the Eucharist those who are divorced and remarried… let him be anathema” (Session 24, Can. 4). The Vatican News article speaks of “accompanying couples and helping them discern whether they are ready to embrace the Church’s understanding of marriage.” This is the language of the hermeneutic of rupture, not development. It implies the Church’s “understanding” is mutable, subject to the “concrete circumstances” of the sinner. This is the Modernist error condemned by St. Pius X in Lamentabili Sane Exitu (Prop. 58): “Truth changes with man, because it develops with him, in him, and through him.” And Prop. 59: “Christ did not proclaim any specific, all-encompassing doctrine suitable for all times and peoples.” The “Church” of Amoris Laetitia does not propose the lex aeterna; it negotiates a modus vivendi with concupiscence.
Reduction of the Sacrament to Sociological Accompaniment: The Triumph of Naturalism
The briefing reveals a purely naturalistic anthropology. “Father” Costa warns that “economic insecurity plays a significant role… unstable employment, difficulties finding housing, the costs of weddings… can make it difficult for young people to plan their futures.” The solution proposed is not the grace of the Sacrament of Matrimony, which ex opere operato confers the grace to bear the cross, but “pastoral support,” “discernment,” and “tools to grow in faith” devoid of the demand for conversion. This is the error of Naturalism condemned by Pius IX in the Syllabus (Prop. 3): “Human reason, without any reference whatsoever to God, is the sole arbiter of truth and falsehood, and of good and evil.” The “Cardinal” Lacroix states: “We are not thinking first and foremost about big programs and strategies. No. Just be there for your people. Start with that. Be welcoming. Give your testimony.” This is the cult of man denounced by Pius XI in Quas Primas: “When God and Jesus Christ… were removed from laws and states… the foundations of that authority were destroyed.” Here, the Divine King is dethroned in the domestic church; the “welcoming” of the sinner replaces the correction of the sinner (Mt 18:15); the medicina misericordiae replaces the gladius Spiritus. The Sacrament is reduced to a “life project” subject to market forces.
“Accompaniment” of Cohabitation: Pastoral Complicity in Grave Sin
The article explicitly states: “Participants also discussed cohabitation, recognizing that couples live together for different reasons… For some, it reflects a developing commitment to family life; for others, it is shaped by personal fears or economic constraints.” And: “While acknowledging that cohabitation was not presented as an ideal preparation for marriage or a guarantee of greater stability, Father Costa pointed out that participants stressed the importance of accompanying couples and helping them discern whether they are ready to embrace the Church’s understanding of marriage.” This is a diabolical disorientation. Cohabitation is public, objective, grave sin (fornication), crying to heaven for vengeance. The Council of Trent anathematizes those who say the Church “errs in not admitting to the Eucharist those who are divorced and remarried” (Can. 4, Sess. 24); a fortiori, it condemns the pastoral “accompaniment” of fornicators as if their state were a “pathway” to grace. St. Paul is unequivocal: “For this is the will of God, your sanctification: that you abstain from fornication… For God has not called us for uncleanness, but in holiness” (1 Thess 4:3, 7). The “discernment” offered is a discernment of spirits inverted: the spirit of the world judging the Spirit of God. The Syllabus (Prop. 67) condemns: “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.” Here, the natural law itself is obscured by the “complexity” of modern life, making the neo-church an accomplice to the structure of sin.
The “Going Out” Heresy: Inversion of the Church’s Mission (Extra Ecclesiam Nulla Salus)
“Cardinal” Lacroix declares: “The question is not, ‘Why aren’t you coming to church?’ but rather, ‘Why aren’t we going out into the world and reaching out to people?’… People are not only in church; they are everywhere, and we should be everywhere, too.” This is the heresy of missio ad extra divorced from missio ad intra, the essence of the conciliar aggiornamento. The Church’s mission is not to “be everywhere” in the world as the world, but to call the world out of darkness into His marvelous light (1 Pet 2:9). Pius XI in Quas Primas teaches: “His reign encompasses also all non-Christians, so that most truly the entire human race is subject to the authority of Jesus Christ.” The Kingship of Christ demands the conversion of nations, not the “accompaniment” of their sins. The “going out” of the neo-church is a going over to the enemy. It is the realization of the Masonic program denounced in the False Fatima Apparitions file: “Stage 3 (1958-2000): Takeover of the narrative by modernists… ecumenical reinterpretation.” The “Church” becomes a field hospital for the wounded who refuse the Doctor, a shelter for those who hate the Light (Jn 3:20).
Silence on the Supernatural: The Erasure of Grace, Sin, and Final Judgment
The most damning indictment is what is absent. In the entire briefing—as reported—there is not a single mention of: Sanctifying Grace, the State of Grace, Mortal Sin, Hell, the Last Judgment, the Necessity of the Sacrament of Penance, the Indissolubility of Marriage as Divine Law, the Kingship of Christ over the Family. The “prayer” mentioned is for earthquake victims—corporal works of mercy severed from the spiritual. This silence is the fides implicita of the apostate: they no longer believe in the supernatural order. St. Pius X in Pascendi (confirmed in Lamentabili) identified the Modernist tactic: “The dogmas of faith should be understood according to their practical function, i.e., as binding in action, rather than as principles of belief” (Prop. 26). Here, “pastoral practice” has swallowed dogma. The “synthesis report” postponed for the antipope’s review will be a manifesto of this new religion: anthropocentrism baptized with Christian vocabulary.
Symptomatic Conclusion: The Abomination of Desolation in the Holy Place
This “Ten Years After” celebration is not a commemoration; it is a canonization of the revolution. It confirms that the structures occupying the Vatican are the counter-church prophesied by the Fathers, the Church of the New Advent where the Mystery of Iniquity (2 Thess 2:7) operates openly. The “Cardinals,” “Bishops,” “Priests,” and “Experts” assembled are the ministers of Satan transformed into ministers of justice (2 Cor 11:15), leading souls not to the Porta Coeli but to the porta inferi. The true Church of Christ—una, sancta, catholica, apostolica—subsists only in those bishops and priests who retain the unbroken succession of the Traditional Mass, the unadulterated doctrine of Trent, the Syllabus, Pascendi, Quas Primas, and Cum Ex Apostolatus Officio, and who reject the false popes from John XXIII to Leo XIV. “You shall know them by their fruits” (Mt 7:16). The fruit of Amoris Laetitia is the legitimization of adultery; the fruit of this encounter is the confirmation of the apostasy. “Come out of her, my people, that you be not partakers of her sins, and that you receive not of her plagues” (Apoc 18:4).
Source:
Cardinal Lacroix: We must be present and go out to families (vaticannews.va)
Date: 12.10.2026