Cambodia “Pastoral” Gathering: Apostasy in Buddhist Shadows

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The “One Large Family” of Apostasy: Naturalism, Syncretism, and the Denial of Christ’s Kingship

The cited article from Vatican News reports on a February 2026 gathering in Siem Reap, Cambodia, organized by the occupying bishops of the Phnom Penh vicariate, Olivier Schmitthaeusler and Peter Hangly Suon. Approximately 600 participants from ten “pastoral centers” convened under the theme “One Large Family” for “communion, mission and shared service.” The event included a solemn Mass, presentations on the Church’s social works (education, healthcare, development, media, arts), and a visit to the Buddhist temple complex of Angkor Wat. The bishops praised the workers as a “vital engine” for sharing hope and urged them to have “bigger hearts” to remain united in God’s love amid hardships. The tone is one of sentimental unity, naturalistic humanitarianism, and cultural accommodation, with a conspicuous silence on the supernatural ends of the Church: the salvation of souls, the reign of Christ the King, and the combat against heresy and idolatry.

This gathering is not a Catholic pastoral event; it is a symptom of the systemic apostasy of the post-conciliar “Church,” a paramasonic structure that has replaced the divine mission of the Catholic Church with a naturalistic, human-centered project of global syncretism. From the perspective of integral Catholic faith—the unchanging doctrine before the revolution of 1958—this assembly is a public manifestation of the errors condemned by Pope Pius IX in the Syllabus Errorum and by St. Pius X in Lamentabili sane exitu. The analysis must proceed on four interlocking levels: the factual distortion of Catholic mission, the linguistic signs of theological decay, the direct contradiction of Catholic doctrine, and the symptomatic fruit of the conciliar schism.

1. Factual Level: The Naturalistic Reduction of the Church’s Mission

The article presents the Church’s work as primarily social and cultural: “education, healthcare, the arts, human development, eco-tourism, and social communications.” Bishop Schmitthaeusler states the role is to “guide and nurture the spirit, soul, and heart of the people… by showing love and empathy in truth, so that each person can take responsibility for their own life.” This is a complete evacuation of the supernatural. The true mission of the Catholic Church, as defined by her divine Founder, is the salvation of souls through the Sacraments, the preaching of the Gospel, and the public and social reign of Christ the King. Pope Pius XI, in his encyclical Quas Primas (1925), which establishes the feast of Christ the King, declares unequivocally: “the Church… has been divinely instituted for the sake of souls and of eternal salvation.” He adds that the kingdom of Christ “encompasses all men” and that “all power in heaven and on earth is given to Christ the Lord.” The Cambodian gathering’s focus on “human development” and “eco-tourism” is a direct inversion of this mission. It reduces the Church to a humanitarian NGO, a “vital engine” for worldly betterment, while remaining utterly silent on the necessity of the Catholic faith for salvation, the duty of states to recognize Christ’s authority, and the eternal consequences of sin and idolatry.

The omission is total and damning. There is no mention of:

  • The Holy Sacrifice of the Mass as the central act of worship and source of grace.
  • The Sacraments as necessary means of salvation (Baptism, Confession, etc.).
  • The duty to convert nations and bring them into the Catholic Church.
  • The reality of Hell and the urgency of avoiding mortal sin.
  • The social kingship of Christ over laws, governments, and all human institutions.
  • The denunciation of idolatry, specifically the worship of false gods in Buddhist temples.

This silence is not neutrality; it is apostasy. As St. Pius X taught in Lamentabili sane exitu, condemning Modernist errors: “The Church… is incapable of effectively defending evangelical ethics, because it steadfastly adheres to its views, which cannot be reconciled with modern progress.” The “progress” on display in Cambodia is the progress of naturalism, where the Church’s activity is measured by social indicators, not by the number of souls rescued from damnation.

2. Linguistic Level: The Vocabulary of Apostasy

The language of the article is saturated with the jargon of the conciliar revolution, revealing a mindset utterly alien to Catholic tradition:

  • “One Large Family”: This is the language of indifferentism. It collapses the distinction between the Catholic Church, the sole ark of salvation, and all other religious groups. Pope Pius IX condemned this in the Syllabus (Error 16): “Man may, in the observance of any religion whatever, find the way of eternal salvation, and arrive at eternal salvation.” The gathering’s theme implies a familial unity that includes Buddhists, animists, and apostates within a single “family,” directly contradicting the Catholic doctrine that there is “no other name under heaven given to men by which we must be saved” (Acts 4:12, quoted in Quas Primas).
  • “Communion, mission and shared service”: “Communion” is stripped of its sacramental and doctrinal meaning (communion in faith and sacraments with the Catholic Church) and reduced to vague interpersonal warmth. “Mission” is detached from its proper object—the conversion of souls—and becomes “shared service” to worldly causes. This is the “synthesis of all heresies” (St. Pius X, Pascendi Dominici gregis) where the mission of the Church is redefined as building a better world rather than building up the Mystical Body of Christ.
  • “Bigger hearts” to “remain hopeful and united in God’s love”: This is sentimentality replacing dogma. It focuses on subjective feelings (“hopeful,” “united,” “love”) while ignoring the objective requirements of God’s law, the necessity of doctrinal purity, and the duty to hate heresy and idolatry. It is the “cult of man” condemned by Pius IX (Error 58: “all the rectitude and excellence of morality ought to be placed in the accumulation and increase of riches… and the gratification of pleasure”) applied to the spiritual realm: the “rectitude” is now emotional fulfillment and social harmony.
  • “Pastoral centers”: The term “pastoral” has been hijacked to mean administrative zones for social work, not territories for the cure of souls by a legitimate pastor (bishop). The true pastor feeds his flock with doctrine and sacraments; the “pastoral worker” here administers programs.

3. Theological Level: Direct Contradiction of Catholic Doctrine

Every core statement in the article clashes with the unchanging faith of the Catholic Church.

A. The Social Kingship of Christ Denied: The entire event operates on the principle that the Church can collaborate with non-Catholic religions and focus on common social projects without first demanding the public recognition of Christ’s reign. This is the heresy of “national conversion without evangelization” identified in the critique of the Fatima apparitions, but here applied to Cambodia. Pope Pius XI, in Quas Primas, states the Church’s teaching on the duty of rulers and states: “Let rulers of states therefore not refuse public veneration and obedience to the reigning Christ, but let them fulfill this duty themselves and with their people, if they wish to maintain their authority inviolate and contribute to the increase of their homeland’s happiness.” He warns that when “God and Jesus Christ… were removed from laws and states… the entire human society had to be shaken.” The Cambodian gathering, by visiting Angkor Wat—a center of Buddhist idolatry—and by fostering “communion” with non-Catholics without a word of calling them to the obedience of Christ, actively participates in this removal. It is an implicit endorsement of the separation of Church and state and the privatization of religion, condemned by Pius IX (Errors 19, 20, 55).

B. The Nature of the Church’s Unity: The “One Large Family” model is the precise opposite of the Catholic Church’s nature as a perfect society, a visible hierarchical institution united in faith, sacraments, and governance under the Roman Pontiff. The Syllabus condemns the error that “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). The gathering presents unity as horizontal camaraderie among workers, not vertical communion with the See of Peter through doctrinal assent. This is the ecumenism of the “abomination of desolation,” where the distinctiveness of the Catholic Church is erased in favor of a generic “spirituality.”

C. The Sin of Idolatry and the Duty to Avoid Scandal: The visit to Angkor Wat is a glaring scandal. The bishops and their flock entered a temple dedicated to false gods, a place of worship of demons (cf. 1 Cor 10:20). The Catholic Church, before 1958, never countenanced such acts of religious syncretism. Pope Pius IX, in the Syllabus, condemns the idea that “the civil authority may interfere in matters relating to religion, morality and spiritual government” (Error 44), but here the ecclesiastical authority is the one interfering, leading the faithful into a Buddhist sacred space. This is a direct violation of the First Commandment and a mortal sin of scandal. There is no “cultural appreciation” that justifies entering a non-Catholic place of worship for prayer or veneration. The bishops’ action demonstrates their apostasy from the Catholic faith.

D. The Error of “Bigger Hearts” vs. Catholic Fortitude: Bishop Hangly’s exhortation to have “bigger hearts” to remain hopeful is a denial of the Catholic virtues of fortitude and theological hope. Catholic hope is founded on the certainty of God’s promises and the necessity of perseverance in doctrine and practice. It is not a vague emotional optimism. The article’s framing of “hardships, tension or misunderstanding” as the primary problems to be overcome by “bigger hearts” ignores the true source of tension: the conflict between truth and error, between Christ and Belial. The true Catholic response is not sentimental unity but the defense of the faith, even to the shedding of blood. As St. Pius X taught, the Church must condemn errors and require internal assent to her teachings (Lamentabili, Propositions 6, 7). The “tension” here is between Catholics and modernists; the “misunderstanding” is about the very nature of the Church. The solution is not a bigger heart but a firmer adherence to the immutable doctrines of the pre-1958 Church.

4. Symptomatic Level: The Fruit of the Conciliar Revolution

This gathering is not an anomaly; it is the logical outcome of the “Church of the New Advent.” The conciliar documents Nostra Aetate (on non-Christian religions) and Gaudium et Spes (on the modern world) created the theological framework for precisely this kind of event. They replaced the Catholic duty to convert with dialogue, the exclusive reign of Christ with a vague “presence” in the world, and the defense of doctrine with the search for “common values.”

The bishops involved, Schmitthaeusler and Suon, are not Catholic bishops. They are occupiers of sees, part of the paramasonic structure that has usurped the Catholic Church. Their very titles—”Bishop” of Phnom Penh—are null and void because they are in manifest public heresy and schism by their participation in this event. According to the doctrine of St. Robert Bellarmine, cited in the provided file on sedevacantism: “a manifest heretic… is not a Christian… therefore, a manifest heretic cannot be Pope.” The same principle applies to bishops. By publicly manifesting their adherence to the errors of religious indifferentism, syncretism, and the naturalistic reduction of the Church’s mission, they have ipso facto lost any ecclesiastical office. Canon 188.4 of the 1917 Code of Canon Law states: “Every office becomes vacant by the mere fact… if the cleric… publicly defects from the Catholic faith.” Their organizing of a “One Large Family” event with a visit to a Buddhist temple is a public defect from the faith.

The participants—priests, religious, and lay leaders—are complicit. They are the “vital engine” of apostasy. The laywoman’s comment about meeting “brothers and sisters” from other parishes reveals the infiltration of the conciliar spirit of false brotherhood, which ignores the doctrinal boundaries that define true Catholic fraternity. The “gift from God” she perceives is a diabolical deception, a participation in the “ecumenical operation” condemned in the Fatima file as a tool to legitimize dialogue with schismatic and pagan religions.

Conclusion: The Only Response is Integral Catholic Resistance

This Cambodian gathering is a microcosm of the global apostasy. It replaces the Holy Sacrifice of the Mass and the salvation of souls with humanitarian projects. It replaces the exclusive claim of the Catholic Church as the sole ark of salvation with a pagan “One Large Family.” It replaces the duty to denounce idolatry with a visit to a Buddhist temple. It replaces the supernatural virtues of faith, hope, and charity with the naturalistic sentiments of empathy, hope, and unity.

The only Catholic response is total rejection. As Pius XI commanded in Quas Primas, the feast of Christ the King was instituted “to remind states that not only private individuals, but also rulers and governments have the duty to publicly honor Christ and obey Him.” It was to combat the “secularism of our times” and the “plague that poisons human society.” The bishops of the conciliar sect do the opposite: they honor Buddha at Angkor Wat and obey the “plague” of indifferentism. They are “enemies within” (as St. Pius X warned) who use the language of “family” and “service” to dismantle the Church from within.

The faithful are not called to be “pastoral workers” in a “One Large Family.” They are called to be soldiers of Christ the King, to hold fast to the unchanging faith, to avoid all communion with modernists and pagans, and to work—through prayer, penance, and the true sacraments administered by valid traditional clergy—for the restoration of all things in Christ the King. The gathering in Siem Reap is not a sign of hope; it is a spectacle of apostasy, a public act of idolatry and heresy that cries out to Heaven for vengeance. The only appropriate attitude is the one Pius IX took toward the errors of his day: solemn condemnation and absolute separation.

Let all Catholics remember: the Church teaches that “outside the Church there is no salvation” (Extra Ecclesiam Nulla Salus). There is no “family” with Buddhists. There is no “shared service” with idolaters. There is only the duty to convert them to the one true faith, or at the very least, to avoid all religious communion with them. The bishops who led this event are not pastors; they are wolves in sheep’s clothing, leading their flock into the abyss of apostasy.

[Antichurch] Cambodia “Pastoral” Gathering: Apostasy in Buddhist Shadows

The “One Large Family” of Apostasy: Naturalism, Syncretism, and the Denial of Christ’s Kingship

The cited article from Vatican News reports on a February 2026 gathering in Siem Reap, Cambodia, organized by the occupying bishops of the Phnom Penh vicariate, Olivier Schmitthaeusler and Peter Hangly Suon. Approximately 600 participants from ten “pastoral centers” convened under the theme “One Large Family” for “communion, mission and shared service.” The event included a solemn Mass, presentations on the Church’s social works (education, healthcare, development, media, arts), and a visit to the Buddhist temple complex of Angkor Wat. The bishops praised the workers as a “vital engine” for sharing hope and urged them to have “bigger hearts” to remain united in God’s love amid hardships. The tone is one of sentimental unity, naturalistic humanitarianism, and cultural accommodation, with a conspicuous silence on the supernatural ends of the Church: the salvation of souls, the reign of Christ the King, and the combat against heresy and idolatry.

This gathering is not a Catholic pastoral event; it is a symptom of the systemic apostasy of the post-conciliar “Church,” a paramasonic structure that has replaced the divine mission of the Catholic Church with a naturalistic, human-centered project of global syncretism. From the perspective of integral Catholic faith—the unchanging doctrine before the revolution of 1958—this assembly is a public manifestation of the errors condemned by Pope Pius IX in the Syllabus Errorum and by St. Pius X in Lamentabili sane exitu. The analysis must proceed on four interlocking levels: the factual distortion of Catholic mission, the linguistic signs of theological decay, the direct contradiction of Catholic doctrine, and the symptomatic fruit of the conciliar schism.

1. Factual Level: The Naturalistic Reduction of the Church’s Mission

The article presents the Church’s work as primarily social and cultural: “education, healthcare, the arts, human development, eco-tourism, and social communications.” Bishop Schmitthaeusler states the role is to “guide and nurture the spirit, soul, and heart of the people… by showing love and empathy in truth, so that each person can take responsibility for their own life.” This is a complete evacuation of the supernatural. The true mission of the Catholic Church, as defined by her divine Founder, is the salvation of souls through the Sacraments, the preaching of the Gospel, and the public and social reign of Christ the King. Pope Pius XI, in his encyclical Quas Primas (1925), which establishes the feast of Christ the King, declares unequivocally: “the Church… has been divinely instituted for the sake of souls and of eternal salvation.” He adds that the kingdom of Christ “encompasses all men” and that “all power in heaven and on earth is given to Christ the Lord.” The Cambodian gathering’s focus on “human development” and “eco-tourism” is a direct inversion of this mission. It reduces the Church to a humanitarian NGO, a “vital engine” for worldly betterment, while remaining utterly silent on the necessity of the Catholic faith for salvation, the duty of states to recognize Christ’s authority, and the eternal consequences of sin and idolatry.

The omission is total and damning. There is no mention of:

  • The Holy Sacrifice of the Mass as the central act of worship and source of grace.
  • The Sacraments as necessary means of salvation (Baptism, Confession, etc.).
  • The duty to convert nations and bring them into the Catholic Church.
  • The reality of Hell and the urgency of avoiding mortal sin.
  • The social kingship of Christ over laws, governments, and all human institutions.
  • The denunciation of idolatry, specifically the worship of false gods in Buddhist temples.

This silence is not neutrality; it is apostasy. As St. Pius X taught in Lamentabili sane exitu, condemning Modernist errors: “The Church… is incapable of effectively defending evangelical ethics, because it steadfastly adheres to its views, which cannot be reconciled with modern progress.” The “progress” on display in Cambodia is the progress of naturalism, where the Church’s activity is measured by social indicators, not by the number of souls rescued from damnation.

2. Linguistic Level: The Vocabulary of Apostasy

The language of the article is saturated with the jargon of the conciliar revolution, revealing a mindset utterly alien to Catholic tradition:

  • “One Large Family”: This is the language of indifferentism. It collapses the distinction between the Catholic Church, the sole ark of salvation, and all other religious groups. Pope Pius IX condemned this in the Syllabus (Error 16): “Man may, in the observance of any religion whatever, find the way of eternal salvation, and arrive at eternal salvation.” The gathering’s theme implies a familial unity that includes Buddhists, animists, and apostates within a single “family,” directly contradicting the Catholic doctrine that there is “no other name under heaven given to men by which we must be saved” (Acts 4:12, quoted in Quas Primas).
  • “Communion, mission and shared service”: “Communion” is stripped of its sacramental and doctrinal meaning (communion in faith and sacraments with the Catholic Church) and reduced to vague interpersonal warmth. “Mission” is detached from its proper object—the conversion of souls—and becomes “shared service” to worldly causes. This is the “synthesis of all heresies” (St. Pius X, Pascendi Dominici gregis) where the mission of the Church is redefined as building a better world rather than building up the Mystical Body of Christ.
  • “Bigger hearts” to “remain hopeful and united in God’s love”: This is sentimentality replacing dogma. It focuses on subjective feelings (“hopeful,” “united,” “love”) while ignoring the objective requirements of God’s law, the necessity of doctrinal purity, and the duty to hate heresy and idolatry. It is the “cult of man” condemned by Pius IX (Error 58: “all the rectitude and excellence of morality ought to be placed in the accumulation and increase of riches… and the gratification of pleasure”) applied to the spiritual realm: the “rectitude” is now emotional fulfillment and social harmony.
  • “Pastoral centers”: The term “pastoral” has been hijacked to mean administrative zones for social work, not territories for the cure of souls by a legitimate pastor (bishop). The true pastor feeds his flock with doctrine and sacraments; the “pastoral worker” here administers programs.

3. Theological Level: Direct Contradiction of Catholic Doctrine

Every core statement in the article clashes with the unchanging faith of the Catholic Church.

A. The Social Kingship of Christ Denied: The entire event operates on the principle that the Church can collaborate with non-Catholic religions and focus on common social projects without first demanding the public recognition of Christ’s reign. This is the heresy of “national conversion without evangelization” identified in the critique of the Fatima apparitions, but here applied to Cambodia. Pope Pius XI, in Quas Primas, states the Church’s teaching on the duty of rulers and states: “Let rulers of states therefore not refuse public veneration and obedience to the reigning Christ, but let them fulfill this duty themselves and with their people, if they wish to maintain their authority inviolate and contribute to the increase of their homeland’s happiness.” He warns that when “God and Jesus Christ… were removed from laws and states… the entire human society had to be shaken.” The Cambodian gathering, by visiting Angkor Wat—a center of Buddhist idolatry—and by fostering “communion” with non-Catholics without a word of calling them to the obedience of Christ, actively participates in this removal. It is an implicit endorsement of the separation of Church and state and the privatization of religion, condemned by Pius IX (Errors 19, 20, 55).

B. The Nature of the Church’s Unity: The “One Large Family” model is the precise opposite of the Catholic Church’s nature as a perfect society, a visible hierarchical institution united in faith, sacraments, and governance under the Roman Pontiff. The Syllabus condemns the error that “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). The gathering presents unity as horizontal camaraderie among workers, not vertical communion with the See of Peter through doctrinal assent. This is the ecumenism of the “abomination of desolation,” where the distinctiveness of the Catholic Church is erased in favor of a generic “spirituality.”

C. The Sin of Idolatry and the Duty to Avoid Scandal: The visit to Angkor Wat is a glaring scandal. The bishops and their flock entered a temple dedicated to false gods, a place of worship of demons (cf. 1 Cor 10:20). The Catholic Church, before 1958, never countenanced such acts of religious syncretism. Pope Pius IX, in the Syllabus, condemns the idea that “the civil authority may interfere in matters relating to religion, morality and spiritual government” (Error 44), but here the ecclesiastical authority is the one interfering, leading the faithful into a Buddhist sacred space. This is a direct violation of the First Commandment and a mortal sin of scandal. There is no “cultural appreciation” that justifies entering a non-Catholic place of worship for prayer or veneration. The bishops’ action demonstrates their apostasy from the Catholic faith.

D. The Error of “Bigger Hearts” vs. Catholic Fortitude: Bishop Hangly’s exhortation to have “bigger hearts” to remain hopeful is a denial of the Catholic virtues of fortitude and theological hope. Catholic hope is founded on the certainty of God’s promises and the necessity of perseverance in doctrine and practice. It is not a vague emotional optimism. The article’s framing of “hardships, tension or misunderstanding” as the primary problems to be overcome by “bigger hearts” ignores the true source of tension: the conflict between truth and error, between Christ and Belial. The true Catholic response is not sentimental unity but the defense of the faith, even to the shedding of blood. As St. Pius X taught, the Church must condemn errors and require internal assent to her teachings (Lamentabili, Propositions 6, 7). The “tension” here is between Catholics and modernists; the “misunderstanding” is about the very nature of the Church. The solution is not a bigger heart but a firmer adherence to the immutable doctrines of the pre-1958 Church.

4. Symptomatic Level: The Fruit of the Conciliar Revolution

This gathering is not an anomaly; it is the logical outcome of the “Church of the New Advent.” The conciliar documents Nostra Aetate (on non-Christian religions) and Gaudium et Spes (on the modern world) created the theological framework for precisely this kind of event. They replaced the Catholic duty to convert with dialogue, the exclusive reign of Christ with a vague “presence” in the world, and the defense of doctrine with the search for “common values.”

The bishops involved, Schmitthaeusler and Suon, are not Catholic bishops. They are occupiers of sees, part of the paramasonic structure that has usurped the Catholic Church. Their very titles—”Bishop” of Phnom Penh—are null and void because they are in manifest public heresy and schism by their participation in this event. According to the doctrine of St. Robert Bellarmine, cited in the provided file on sedevacantism: “a manifest heretic… is not a Christian… therefore, a manifest heretic cannot be Pope.” The same principle applies to bishops. By publicly manifesting their adherence to the errors of religious indifferentism, syncretism, and the naturalistic reduction of the Church’s mission, they have ipso facto lost any ecclesiastical office. Canon 188.4 of the 1917 Code of Canon Law states: “Every office becomes vacant by the mere fact… if the cleric… publicly defects from the Catholic faith.” Their organizing of a “One Large Family” event with a visit to a Buddhist temple is a public defect from the faith.

The participants—priests, religious, and lay leaders—are complicit. They are the “vital engine” of apostasy. The laywoman’s comment about meeting “brothers and sisters” from other parishes reveals the infiltration of the conciliar spirit of false brotherhood, which ignores the doctrinal boundaries that define true Catholic fraternity. The “gift from God” she perceives is a diabolical deception, a participation in the “ecumenical operation” condemned in the Fatima file as a tool to legitimize dialogue with schismatic and pagan religions.

Conclusion: The Only Response is Integral Catholic Resistance

This Cambodian gathering is a microcosm of the global apostasy. It replaces the Holy Sacrifice of the Mass and the salvation of souls with humanitarian projects. It replaces the exclusive claim of the Catholic Church as the sole ark of salvation with a pagan “One Large Family.” It replaces the duty to denounce idolatry with a visit to a Buddhist temple. It replaces the supernatural virtues of faith, hope, and charity with the naturalistic sentiments of empathy, hope, and unity.

The only Catholic response is total rejection. As Pius XI commanded in Quas Primas, the feast of Christ the King was instituted “to remind states that not only private individuals, but also rulers and governments have the duty to publicly honor Christ and obey Him.” It was to combat the “secularism of our times” and the “plague that poisons human society.” The bishops of the conciliar sect do the opposite: they honor Buddha at Angkor Wat and obey the “plague” of indifferentism. They are “enemies within” (as St. Pius X warned) who use the language of “family” and “service” to dismantle the Church from within.

The faithful are not called to be “pastoral workers” in a “One Large Family.” They are called to be soldiers of Christ the King, to hold fast to the unchanging faith, to avoid all communion with modernists and pagans, and to work—through prayer, penance, and the true sacraments administered by valid traditional clergy—for the restoration of all things in Christ the King. The gathering in Siem Reap is not a sign of hope; it is a spectacle of apostasy, a public act of idolatry and heresy that cries out to Heaven for vengeance. The only appropriate attitude is the one Pius IX took toward the errors of his day: solemn condemnation and absolute separation.

Let all Catholics remember: the Church teaches that “outside the Church there is no salvation” (Extra Ecclesiam Nulla Salus). There is no “family” with Buddhists. There is no “shared service” with idolaters. There is only the duty to convert them to the one true faith, or at the very least, to avoid all religious communion with them. The bishops who led this event are not pastors; they are wolves in sheep’s clothing, leading their flock into the abyss of apostasy.

Source:
“One Large Family”: First pastoral gathering in Siam Reap, Cambodia   (vaticannews.va)
Date: 13.02.2026

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