The Vatican News portal reports that on October 20, 2026, the Angolan “Archbishop” Jose Manuel Imbamba, president of the CEAST episcopal conference, addressed a week-long conciliar gathering in Rome commemorating the tenth anniversary of the apostolic exhortation Amoris Laetitia. The event, themed “Ten Years After Amoris Laetitia: Proclaiming the Gospel with Families Today,” assembled approximately two hundred presidents of national “bishops’ conferences” and Eastern “patriarchs.” Imbamba praised the document as a “reference document on conjugal love, marriage and the family,” emphasizing the family as a “privileged school of faith” and “domestic Church,” while calling for a “listening Church that accompanies” families in crisis. This conciliar spectacle manifests the total substitution of the Church’s divine mission to teach, govern, and sanctify with a naturalistic psychotherapy of “accompaniment” that denies the indissolubility of marriage and the royal rights of Christ the King over the family.
The Conciliar Sect’s Decade of Adulterous “Mercy”
The cited article reveals the conciliar sect’s institutional celebration of a document that formally legitimized adultery. Amoris Laetitia, promulgated by the antipope Francis (Jorge Bergoglio) in 2016, introduced through its infamous footnote 351 the possibility of admitting the “divorced and civilly remarried” to the sacraments without a declaration of nullity and without the purpose of amendment — a direct contradiction of the Council of Trent’s anathema: “If anyone says that the Church errs in not admitting to the sacraments those who are divorced and remarried… let him be anathema” (Session 24, Canon 5). The Angolan “prelate” Imbamba’s endorsement of this document as a “reference” constitutes formal adhesion to heresy. By calling an exhortation that undermines the sixth and ninth commandments a “reference document on conjugal love,” he participates in the destructio formae of Catholic marriage. The Council of Trent defined: “If anyone says that the marriage bond can be dissolved by the authority of the Church… let him be anathema” (Session 24, Canon 7). The conciliar sect’s decade-long celebration of this rebellion against divine law confirms the prophecy of St. Pius X in Pascendi Dominici Gregis: “The Modernist… does not deny that the Church has the right to condemn errors, but he says that she ought not to exercise this right” — and indeed, the sect now celebrates what the Church condemned.
Linguistic Engineering: “Accompaniment” Replaces Judgment, “Listening” Replaces Teaching
The article’s vocabulary exposes the modernist inversion of the Church’s very nature. Imbamba speaks of a “pastoral presence that is attentive to the difficulties families face,” “practical support,” “working alongside families,” and a “listening Church that accompanies.” Nowhere does he mention the potestas regiminis — the Church’s God-given authority to teach (docere), govern (regere), and sanctify (sanctificare). The term “accompaniment” (accompagnement) functions as a theological Trojan horse: it replaces the pastoral duty to correct the sinner (corrigere peccatorem) with a sentimental solidarity that affirms the sinner in his sin. Pope Pius XI in Quas Primas teaches that Christ’s kingdom is threefold: legislative, judicial, and executive. “All power in heaven and on earth has been given to Me” (Mt 28:18). The “listening Church” of the conciliar sect has abdicated all three: it legislates error (Amoris Laetitia), refuses to judge manifest sinners (“who am I to judge?”), and executes a false mercy that leaves souls in mortal sin. The Syllabus of Errors (Pius IX, 1864) condemns the proposition: “The Church is not a true and perfect society, entirely free… but it appertains to the civil power to define what are the rights of the Church” (Error 19). Today, the conciliar sect surrenders not to the civil power but to the spirit of the world, allowing secular psychology to dictate “pastoral care.”
The “Domestic Church” Heresy: Naturalizing the Supernatural
Imbamba’s description of the family as a “privileged school of faith” and “domestic Church where sharing and solidarity are learned and lived” reveals a profoundly naturalistic ecclesiology. While the term ecclesia domestica has patristic roots (St. John Chrysostom, St. Augustine), the conciliar sect empties it of its supernatural content. In authentic Catholic theology, the family participates in the Church’s mission ex opere operato through the sacrament of matrimony, which confers a gratia status ordering the spouses to mutual sanctification and the procreation and education of children for heaven. The conciliar “domestic Church” reduces this to a horizontal community of “sharing and solidarity” — purely natural virtues attainable without grace. Pius XI in Quas Primas insists: “The kingdom of Christ is primarily spiritual and relates mainly to spiritual matters… men who wish to belong to it prepare themselves through repentance, but cannot enter except through faith and baptism”. The article’s silence on the state of grace, the sacraments, the final judgment, and eternal salvation is not an omission — it is the essence of the conciliar apostasy. The family is not a “school of values” but a societas perfecta in minori ordered to the finis ultimus: the beatific vision. To speak of “human and Christian values” without reference to sanctifying grace and the theological virtues is Pelagianism disguised as pastoral theology.
The Invalid Hierarchy of the Neo-Church
The article presents Imbamba as “Archbishop of Saurimo and President of the Bishops’ Conference of Angola and São Tomé and Príncipe (CEAST).” These titles are null and void. The “bishops” of the conciliar sect, ordained according to the Pontificale Romanum of 1968 (promulgated by antipope Paul VI), lack the forma and intentio required for valid episcopal consecration. The new rite suppresses the essential words “Spiritum Paraclitum accipe” and the explicit transmission of the potestas ordinis et iurisdictionis. As the Defense of Sedevacantism file demonstrates, a manifest heretic cannot be a bishop: “A heretic is not a member, therefore he cannot be the head of the Church… a manifest heretic cannot be Pope. It cannot be objected that the character remains in him, because if he remained Pope because of the character, since it is indelible, he could never be deposed” (John of St. Thomas, citing Bellarmine). Imbamba, by publicly adhering to Amoris Laetitia, manifests the heresy of situation ethics and the denial of marriage’s indissolubility. He is therefore ipso facto cut off from the Church’s body (membra amputata), possessing neither jurisdiction nor orders. The “conference of bishops” he presides over is a synagogue of Satan (Apoc 2:9), a masonic parody of the Church’s hierarchy.
Symptomatic Level: The Conciliar Sect as “Abomination of Desolation”
This gathering — two hundred “presidents of bishops’ conferences” and “patriarchs” meeting in the Vatican for a week to “reflect” on a heretical document — is the visible manifestation of the abominatio desolationis standing in the holy place (Mt 24:15). The conciliar sect’s structure mimics the Church’s externals (titles, vestments, buildings) while denying her soul: the depositum fidei and the potestas iurisdictionis from Christ. The “synodal” methodology — “listening,” “discerning,” “accompanying” — is the modus operandi of Modernism condemned by St. Pius X in Lamentabili Sane Exitu: “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” (Proposition 6, condemned). The “conference” format itself — a permanent bureaucratic structure of “episcopal conferences” unknown to Tradition — usurps the divine constitution of the Church, where bishops receive their mission immediately from the Roman Pontiff, not from a collegial body. Pius XII in Mystici Corporis teaches: “Bishops… are not delegates of the community, but authentic shepherds appointed by the Holy Ghost” (Acts 20:28). The CEAST is a human construct, a “clerico-liberal society” (Syllabus, Error IV) that replaces the hierarchia ordinata with a democratic parody.
The African Context: Inculturation of Error
Imbamba’s African provenance is exploited by the conciliar sect to give a “universal” face to its apostasy. The article notes the conference theme: “Proclaiming the Gospel with Families Today” — as if the Gospel had changed in the last decade. The African family, under siege from Western-funded population control, gender ideology, and Islamic persecution, needs not “accompaniment” but the integral Catholic faith: the indissolubility of marriage, the prohibition of contraception (Pius XI, Casti Connubii), the duty of Christian education (Pius XI, Divini Illius Magistri), and the social reign of Christ the King (Quas Primas). Instead, the conciliar sect offers a “listening Church” that listens to the world and silences Christ. The Syllabus condemns: “The Roman Pontiff can, and ought to, reconcile himself, and come to terms with progress, liberalism and modern civilization” (Error 80). This is precisely what the “synodal journey” does: it reconciles the Church with the spirit of the age, betraying the African faithful who deserve the traditio integra.
Conclusion: Return to the Immutable Tradition
The article from the conciliar sect’s propaganda organ (Vatican News) documents not a “celebration” but a funeral for Catholic marriage and family. Imbamba’s words — “may the world see in the family an opportunity, a school, a Church where life and love are possible” — are a blasphemous parody of Pius XI’s teaching: “Oh, what happiness we would enjoy if individuals, families, and states allowed themselves to be governed by Christ… then there will be hope that the law will regain its former authority, sweet peace will return again, swords and weapons will fall from hands, when all willingly accept the reign of Christ and obey Him” (Quas Primas). The conciliar sect offers the world a family without Christ the King, a Church without the papacy, a sacrifice without the Cross. The only remedy is the total rejection of the conciliar revolution and adherence to the sedevacantist position: the See of Peter has been vacant since 1958 (or 1963), the conciliar “popes” are antipopes, their “bishops” are invalid, their “sacraments” are doubtful or null, and the true Church subsists in those who preserve the integral Catholic faith without compromise. “He who is not with Me is against Me; and he who gathers not with Me scatters” (Mt 12:30). The conciliar sect scatters; the true Church gathers under the Kingship of Christ.
Source:
Angola: Archbishop Imbamba highlights the family’s role in nurturing faith and love (vaticannews.va)
Date: 20.10.2026