EWTN News portal reports that the usurper “Pope” Leo XIV (Robert Prevost) has summoned the presidents of the world’s episcopal conferences to Rome for October 7–14, 2026, under the pretext of “assessing the progress made since Amoris Laetitia.” The gathering, explicitly modeled on the “synodal style” of the Bergoglian revolution, will focus on “walking with families in complex situations” — a euphemism for legitimizing adultery, cohabitation, and the reception of Holy Communion by those living in objective states of mortal sin. The preparatory document speaks of “discerning the signs of the times” and recognizing “the work of God’s grace” in “failure, fragility, and the gap between the ideal and reality.” This is not a pastoral meeting; it is a conciliar tribunal convened to ratify the abolition of the Sixth and Ninth Commandments.
The Conciliar Sect’s Institutionalization of Adultery
The cited article relates that the October meeting will center on five themes, the fourth being “In the difficulties of life: accompanying and supporting — Walking with families in complex situations”, explicitly listing “abandonment, separation, and divorce”. The language is deliberately ambiguous, steeped in the bureaucratic novuspeak of the “synodal process”: “listening, prayer, and discernment”, “accompanying,” “discerning the direction in which the Holy Spirit is leading us today.” This is the modus operandi of Modernism condemned by St. Pius X in Pascendi Dominici Gregis (1907): the substitution of a vague, immanent “spirit” for the objective, transcendent Truth revealed by Christ and guarded by the Magisterium. The “Holy Spirit” invoked here is not the Third Person of the Blessed Trinity, but the zeitgeist of the world, the “spirit of the age” which St. Paul warns is the “prince of the power of the air” (Eph 2:2).
The article notes that Amoris Laetitia “sparked controversy when he wrote that even people in an ‘objective state of sin’ could be eligible to receive the ‘help of the sacraments.'” This is not controversy; this is formal heresy. The Council of Trent, Session XIII, Canon 11 on the Most Holy Eucharist, defines infallibly: “If anyone says that faith alone is a sufficient preparation for receiving the sacrament of the most holy Eucharist, let him be anathema. And for the purpose of avoiding so great a sacrilege, this holy Council ordains and declares that sacramental confession, when a confessor can be had, must necessarily be made beforehand by those whose conscience is burdened with mortal sin, even if they think themselves contrite.” To admit the impenitent adulterer to Holy Communion is to profane the Body of Christ, making the Church complicit in sacrilege. No “process of discernment,” no “accompaniment,” no “mitigating factors” can alter the objective reality that a civilly remarried divorcee living more uxorio with a new partner is in a state of public, permanent adultery. As Pius XI teaches in Casti Connubii (1930): “No power on earth, no authority, human or divine, can dissolve a valid Christian marriage.” The indissolubility of marriage is not an “ideal” to be discerned; it is a divine law (lex divina) rooted in the very words of Christ: “What therefore God hath joined together, let no man put asunder” (Mt 19:6).
The Linguistic Engineering of Apostasy
The preparatory document’s vocabulary reveals the theological bankruptcy of the conciliar sect. It speaks of “the beauty of love as it takes shape in daily life” and “the fragilities that often affect it.” Notice the shift from law to experience, from sin to fragility, from grace to accompaniment. This is the hermeneutic of subjectivism condemned by Pius XII in Humani Generis (1950): “Some imprudently and indiscreetly hold that evolution… explains the origin of all things… They destroy the very foundations of the faith.” The document’s reference to “precarious employment and housing, illness, the challenges of raising children, emotional loneliness” as the primary context for “discernment” reduces the supernatural economy of salvation to a sociological case study. There is not a single mention of the state of grace, the necessity of sacramental confession, the reality of hell, or the final judgment. This silence is the gravissima accusatio — the gravest accusation. A “Church” that speaks only of “complex situations” and “emotional loneliness” while ignoring the eternal destiny of souls has ceased to be the Bride of Christ and has become an NGO for social work.
The phrase “synodal style” is a cipher for the demolition of hierarchical authority. The article explains it as “breaking participants into small groups for highly moderated discussions at round tables.” This is the collegiality of Vatican II weaponized: the substitution of the monarchical constitution of the Church (monarchia ecclesiastica), willed by Christ (Pastor aeternus, Vatican I), with a democratic parliament of opinions. St. Pius X condemned this precursor in Pascendi: “They would have the Church… adapt herself to the changing conditions of the times… They wish to introduce a democratic constitution into the Church.” The “round table” is the altar of the new religion: Man.
The Theological Impossibility of “Progress” in Amoris Laetitia
The stated purpose — “to assess the progress made since Amoris Laetitia” — presupposes that Amoris Laetitia is a legitimate development of doctrine. It is not. It is a rupture. The concept of “development of doctrine” (Newman, properly understood) requires eodem sensu eademque sententia (in the same sense and the same judgment — Vincent of Lérins, Commonitorium). Amoris Laetitia contradicts Familiaris Consortio (1981), which itself merely reiterated the constant teaching: “The Church reaffirms her practice, which is based upon Sacred Scripture, of not admitting to Eucharistic Communion divorced persons who have remarried. They are unable to be admitted thereto from the fact that their state and condition of life objectively contradict that union of love between Christ and the Church which is signified and effected by the Eucharist” (FC 84). To call the transition from non-admission to admission via “discernment” “progress” is to call apostasy “development.” It is the evolutio dogmatis condemned by the Syllabus of Pius IX (Error 5: “Divine revelation is imperfect, and therefore subject to a continual and indefinite progress”).
The article mentions “cohabiting couples” and “openness to welcoming children” as themes. The juxtaposition is diabolical. Cohabitation is fornication (1 Cor 6:9-10); “openness to life” within an intrinsically disordered union does not sanctify the union. The Council of Trent, Session XXIV, Canon 5 on Marriage: “If anyone says that the marriage bond can be dissolved by reason of heresy… let him be anathema.” The conciliar sect’s “pastoral care” for cohabitees is not the call to conversion (metanoia) but the validation of their sin. This is the “wide gate and broad way” that leads to destruction (Mt 7:13), paved with “accompaniment” and “listening.”
The Symptomatic Level: The Abomination of Desolation in Action
This meeting is not an anomaly; it is the logical, necessary fruit of the conciliar revolution. The “Synod on Synodality” (2021–2024) was the conciliabulum to dismantle the depositum fidei; this October gathering is the implementation phase. The presence of “families” — presumably including adulterous and cohabiting couples — as “essential” participants (“The presence of families ‘is essential'”) in a bishops’ meeting inverts the divine order: the laity instructing the successors of the Apostles (so-called) on doctrine. This is the sensus fidelium perverted into the sensus fidelium modernistarum. Pius XI in Quas Primas (1925), provided in the context, declares: “His reign encompasses also all non-Christians, so that most truly the entire human race is subject to the authority of Jesus Christ… Let rulers of states therefore not refuse public veneration and obedience to the reigning Christ.” The conciliar sect refuses this reign. It enthrones Man — specifically, the “complex situation” of the sinner — as the measure of all things.
The article notes the meeting is “not a synodal assembly” but “will be carried out in a synodal style.” This distinction without a difference is canonical legerdemain. Canon Law (1917, Canon 227) reserves doctrinal definitions to the Roman Pontiff or an Ecumenical Council. A “meeting of presidents of bishops’ conferences” has zero legislative or doctrinal authority. Yet its output will be treated as binding “pastoral orientation,” enforced by the “dicasteries” of the Roman Curia. This is the usurpation of jurisdiction by a pseudo-magisterium. As the Defense of Sedevacantism file demonstrates, a manifest heretic loses office ipso facto (Bellarmine, De Romano Pontifice). The line of usurpers from John XXIII to Leo XIV has publicly taught heresy (religious liberty, ecumenism, collegiality, communion for adulterers). They are not popes; they are antipapi, occupying the See of Peter sine titulo. Their “meetings” are conventicula haereticorum.
The Canonical Nullity of the Conciliar “Sacraments”
The article references “receiving Communion.” In the conciliar sect, this is not the Most Holy Eucharist. The Novus Ordo Missae (1969), fabricated by the freemason Bugnini and his committee, altered the form of consecration (“for all” vs “for many”), abolished the Offertory (the propitiatory sacrifice), and oriented the rite toward the assembly. Where the form and intention are defective, the sacrament is invalid. Even if a validly ordained priest (pre-1968 rite) were to use the new rite with Catholic intention, the rite itself expresses a Protestant theology of “memorial” rather than Sacrificium incruentum. The “Communion” distributed at these round-table gatherings is, at best, bread; at worst, an idol of the “community.” St. Pius X in Lamentabili Sane Exitu (1907) condemned the proposition: “The sacraments merely serve to remind man of the presence of the ever-benevolent Creator” (Prop. 41). This is precisely the theology of the Novus Ordo.
Conclusion: The Duty of Resistance
The October meeting is a concilium conciliabulum — a pseudo-council of heretics — convened to solemnize the adulteration of the Faith. No Catholic may participate, attend, or legitimize it. The true Church, Ecclesia militans, persists in the catacombs of Tradition: in the chapels where the Traditional Latin Mass (Codified by St. Pius V, Quo Primum, 1570) is offered by bishops and priests retaining valid orders and the Catholic Faith; where the Catechism of the Council of Trent is taught; where the Syllabus of Pius IX and the Oath Against Modernism are upheld. “He who is not with Me is against Me; and he who does not gather with Me scatters” (Mt 12:30). The conciliar sect gathers in Rome to scatter the flock. The remnant gathers at the altar of the Unbloody Sacrifice of Calvary to adore Christ the King, Rex Regum et Dominus Dominantium, whose Kingdom “shall have no end” (Lk 1:33), and whose law on marriage admits no “discernment,” no “accompaniment,” no “synodal style” — only the veritas that sets men free (Jn 8:32).
Source:
Vatican October meeting to focus on divorce, other family issues (ewtnnews.com)
Date: 06.07.2026