The EWTN News portal reports that “Pope” Leo XIV (Robert Prevost) is preparing a summit for October in Rome, gathering presidents of bishops’ conferences worldwide to address the “marriage crisis.” The initiative, framed as a response to the “growing fear among young people of getting married,” builds upon a study day held at the Casina Pio IV under the auspices of the Dicastery for the Laity, the Family, and Life. The event, titled “The Sacrament of Marriage, Faith, and Munus Docendi,” focused on the formation of priests in “accompanying” young people, engaged couples, and married couples. Speakers like Fr. Andrea Bozzolo lamented that marriage is no longer seen as a “decisive moment” and that cohabitation has become a “preparatory path.” Bozzolo’s proposed solution is a “formative approach” that integrates “biblical wisdom, theological understanding, an awareness of contemporary cultural trends, and attentive listening to the real experiences of families”—a recipe for further capitulation to the spirit of the age. This entire enterprise, orchestrated by the conciliar sect, is a spectacular act of closure to the world’s errors, not a proclamation of immutable Catholic truth.
The “Marriage Summit” of the Conciliar Sect: A Masterclass in Capitulation to Modernist Errors
The announcement of a global summit on marriage by the structures occupying the Vatican under the direction of Robert Prevost, known as “Pope” Leo XIV, is not a sign of renewed vigor or doctrinal clarity. It is, rather, a predictable and damning symptom of the post-conciliar revolution’s relentless drive to accommodate the spirit of the world. The very framing of the issue—a “marriage crisis” to be addressed by “accompanying” the faithful into a more “realistic” and “pastoral” acceptance of prevailing social mores—reveals a profound abandonment of the Church’s divine mission to teach, govern, and sanctify. This is not a search for truth; it is a management strategy for decline, dressed in the language of mercy and dialogue.
The Theological Bankruptcy of “Accompaniment”
The language employed by Fr. Andrea Bozzolo and the organizers of this study day is a textbook example of the modernist hermeneutic of accommodation. Bozzolo states that the Church should “not blame” young people who ask to marry after living together, while also cautioning against “trivialize” premarital cohabitation. This is the classic conciliar tightrope walk: a performative nod to doctrine followed by a wholesale surrender to pastoral practice. The unspoken conclusion is clear: the objective moral law is acknowledged in theory but rendered inapplicable in practice.
This stands in catastrophic contrast to the perennial teaching of the Church. Pope Pius XI, in his encyclical *Casti Connubii* (1930), condemned cohabitation and the modern errors surrounding marriage with unambiguous clarity. He taught that the sacrament of matrimony was instituted by Christ for the propagation of the human race and the sanctification of the spouses, and that any attempt to reduce it to a mere social contract or to separate its unitive and procreative ends is a grave error. The Council of Trent, in its 24th Session, anathematized those who deny that the conjugal bond is indissoluble by divine law. The notion that the Church’s role is to “accommodate” couples living in a state of mortal sin, rather than to call them to repentance and conversion, is a direct assault on the sacrament itself.
The very term “accompaniment,” as used in post-conciliar parlance, is a euphemism for the abdication of the Church’s prophetic mission. It implies a journey alongside the faithful, but a journey with no fixed destination, no objective moral compass. It is the pastoral equivalent of the modernist error condemned by St. Pius X in *Pascendi Dominici Gregis*: the idea that doctrine must evolve to meet the demands of the age, rather than the age conforming itself to immutable doctrine.
The Linguistic Symptom: Relativizing the Sacrament
A careful analysis of the vocabulary used in the article reveals the depth of the theological rot. Marriage is described as a “public and sacramental act”, but the emphasis is placed on its social and psychological dimensions rather than its supernatural essence. Bozzolo speaks of love having “ontological value — and not merely psychological value”, yet this ontological value is immediately reduced to being a “privileged vehicle for the biblical revelation of the face of God”. This is a far cry from the traditional understanding of marriage as a sacrament conferring sanctifying grace, instituted by Christ for the specific purpose of sanctifying the spouses and educating children in the faith.
The article’s focus on “contemporary cultural trends” and the need for “attentive listening to the real experiences of families” exposes a fundamental shift in authority. The Magisterium of the Church, guided by the Holy Ghost, is no longer the sole arbiter of truth; instead, the “real experiences” of the faithful, shaped by a “liquid society” of secularism and moral relativism, are granted a magisterial role. This is the democratization of doctrine, condemned by Pope Pius IX in the *Syllabus of Errors* (Proposition 6), which rejects the idea that “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 Omission of the Supernatural: The Gravest Accusation
The most damning aspect of this proposed summit is what it systematically omits. There is no mention of the state of grace, no mention of the necessity of confession for those living in irregular unions, no mention of the eternal consequences of sin, and no mention of the indissolubility of the marriage bond as a divine law that no human authority can alter. The entire discourse is framed within a naturalistic, psychological, and sociological framework, as if marriage were merely a human institution to be managed rather than a divine sacrament to be administered according to God’s law.
Pope Leo XIII, in his encyclical *Arcanum Divinae Sapientiae* (1880), taught that the family is the fundamental unit of society, and that its health depends entirely on its conformity to the divine law. He warned that any attempt to separate the family from its supernatural end leads to the dissolution of society itself. The conciliar sect’s approach, by focusing on “pastoral challenges” and “cultural trends” while remaining silent on the supernatural realities of sin, grace, and judgment, is a direct fulfillment of this prophecy.
The Symptomatic Level: A Fruit of the Conciliar Revolution
This summit is not an isolated event; it is the logical and inevitable fruit of the Second Vatican Council and the subsequent implementation of its spirit. The Council’s document *Gaudium et Spes*, with its emphasis on “reading the signs of the times” and engaging with the modern world, opened the floodgates to the very errors now being institutionalized. The post-conciliar “reforms” of the liturgy, the dismantling of the traditional catechism, and the systematic purge of orthodox theologians from seminaries have created a generation of clergy incapable of teaching the faith with clarity and conviction.
The result is a “Church” that no longer believes in its own mission. It does not call sinners to repentance; it “accompanies” them in their sin. It does not proclaim the indissolubility of marriage; it seeks “pastoral solutions” for those who have abandoned their vows. It does not teach the reality of hell; it speaks of “inclusion” and “mercy” without any reference to justice. This is the abomination of desolation spoken of by Our Lord (Matthew 24:15): a temple that appears to be a house of worship but is, in reality, a monument to apostasy.
The Call to Rejection
The faithful must reject this summit and all it represents. It is not a search for truth but a strategy for managing decline. It is not a proclamation of the Gospel but a capitulation to the spirit of the age. The true Church, the Church of all ages, teaches with the authority of Christ: “What therefore God hath joined together, let not man put asunder” (Matthew 19:6). She calls sinners to repentance, not to “accompaniment” in their sin. She proclaims the indissolubility of marriage, the reality of hell, and the necessity of the sacraments for salvation.
The conciliar sect, under the direction of Robert Prevost and his predecessors, has forfeited any claim to be the Church of Christ. Its “summits” and “study days” are exercises in futility and further apostasy. The faithful must cling to the unchanging Tradition, seek out the sacraments from validly ordained priests who profess the integral Catholic faith, and reject the false mercy of a false church. As Pope Pius IX declared in the *Syllabus of Errors* (Proposition 80), the Roman Pontiff cannot and ought not to reconcile himself with progress, liberalism, and modern civilization. The same is true for every Catholic. The only path to true peace and true marriage is through the Kingdom of Christ, not the kingdom of man.
Source:
Vatican prepares Pope Leo XIV summit on marriage crisis (ewtnnews.com)
Date: 30.04.2026