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Wednesday, November 9, 2022

Francis’s Synodal Tent Evicts Catholicism to Make Room for Everything Else

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Francis’s Synodal Tent Evicts Catholicism to Make Room for Everything Else

In his Athanasius and the Church of Our Time, Bishop Rudolf Graber quoted a 1968 article in the Paris journal of the Freemasonic Grand Orient de France, “L’Humanisme,” describing the changes which would eventually take place in the Catholic Church:

Among the pillars which collapse most easily we note the Magisterium; the infallibility, which was held to be firmly established by the First Vatican Council and which has just had to face being stormed by married people on the occasion of the publication of the encyclical Humanae vitae; the Real Eucharistic Presence, which the Church was able to impose on the medieval masses and which will disappear with the increasing inter-communion and inter-celebration of Catholic priests and Protestant pastors; . . . the differentiation between the direction-giving Church and the black-clad (lower) clergy, whereas from now on the directions will proceed from the base of the pyramid upwards as in any democracy. . .”

 

Although the attack on infallibility was already underway in 1968, we must take note of the fact that the Freemasonic journal was able to accurately predict these fundamental developments in the Catholic Church decades before most Catholics recognized what was happening. Indeed, the notion of the Church as a “democracy” has only become threatened in earnest with Francis’s Synod on Synodality. The Freemasons knew what was coming because they had infiltrated the Church long before Vatican II, with the aim of ultimately facilitating so much of the anti-Catholic subversion we see in Francis’s Synod.

In certain respects, Francis’s Synod on Synodality represents a more overt continuation of the destructive efforts carried out by the infiltrators in the name of the Spirit of Vatican II for over sixty years. Today the innovators no longer hide their designs — they are "saying the silent part out loud” and all faithful Catholics can now hear their insidious lies and heresies.

Ultimately, though, the only party who desires everything about the Synod is Satan. As such, Satan is the true driving force behind the Synod.

More importantly, Francis’s Synod also allows us to see who has been driving the changes since Vatican II. As described below, some proposed changes aim to accommodate those who wish to identify as Catholic (and receive Communion) without following the Church’s teachings. But many other proposed changes appear to be driven by the Freemasonic and globalist agendas that ultimately lead to subversion of the Church and rise of a one world religion. Ultimately, though, the only party who desires everything about the Synod is Satan. As such, Satan is the true driving force behind the Synod.

In this light, we can consider three main components of the Synod’s Document for the Continental Stage (DCS), issued on October 27, 2022: inviting all people into the Church’s big tent; transforming the Church into the Synodal Church; and evicting actual Catholicism.

Inviting All People into the Church’s Big Tent.  Throughout the DCS, we read of the need to include all of humanity within the Church:

Everyone is called to take part in this journey, no one is excluded.” (Paragraph 103)

“Synodality is a call from God to walk together with the whole human family.” (Paragraph 43)

“This is how many reports envision the Church: an expansive, but not homogeneous dwelling, capable of sheltering all, but open, letting in and out (cf. Jn. 10:9), and moving toward embracing the Father and all of humanity.” (Paragraph 27)

“The vision of a Church capable of radical inclusion, shared belonging, and deep hospitality according to the teachings of Jesus is at the heart of the synodal process.” (Paragraph 31)

To achieve this “radical inclusion” of all humanity, the Synod develops the idea of enlarging the Church’s tent:

“It is to a people living the experience of exile that the prophet addresses words that help us today to focus on what the Lord is calling us to through the experience of lived synodality: ‘Enlarge the space of your tent, spread out your tent cloths unsparingly, lengthen your ropes and make firm your pegs’ (Is 54:2).” (Paragraph 25)

Some of this “tent enlargement” has been more or less explicit since Vatican II, beginning with the acceptance of all Christians, and then the dialogue with non-Christian religions. John Paul II’s Prayer Meeting at Assisi, and similar meetings sponsored by Benedict XVI and Francis, have embodied this spirit for decades.

Ultimately, the sinner feels some false sense of inclusion; the globalists move closer to their one world religion; and Satan rejoices at the loss of souls and profound offense to God.

The Synod on Synodality seeks to expand the tent further, both by embracing “all of humanity” and by explicitly welcoming those whose sins have always placed them outside the Church. Thus, we have the following statements in the DCS:

“Among those who ask for a more meaningful dialogue and a more welcoming space we also find those who, for various reasons, feel a tension between belonging to the Church and their own loving relationships, such as: remarried divorcees, single parents, people living in a polygamous marriage, LGBTQ people, etc. . . . Those who left ordained ministry and married, too, ask for a more welcoming Church, with greater willingness to dialogue.” (Paragraph 39)

“Many summaries also give voice to the pain of not being able to access the Sacraments experienced by remarried divorcees and those who have entered into polygamous marriages.” (Paragraph 94)

In its efforts to love the sins, Francis’s Synod hates the sinners by telling them that they are welcome without repenting. To accomplish this welcoming, the Synod needs to expand the tent to accommodate not only certain people but also their irregular situations and their refusal to accept the Church’s teachings. Ultimately, the sinner feels some false sense of inclusion; the globalists move closer to their one world religion; and Satan rejoices at the loss of souls and profound offense to God.

We must stop being Catholic because that dissuades others from entering the tent. This is truly diabolical.

Transforming the Church into the Synodal Church. The concept of “enlarging the tent” necessarily implies that the “tent” does not currently accommodate certain people and their anti-Catholic beliefs. The Synod attempts to enlarge the tent in a variety of ways, all of which involve an assault on what the Church has always been, and must always remain. The DCS acknowledges that this assault leads to a type of death:

“Enlarging the tent requires welcoming others into it, making room for their diversity. It thus entails a willingness to die to self out of love, finding oneself again in and through relationship with Christ and one’s neighbor.” (Paragraph 28)

Holy writers often speak of the need to die to self so as to let Christ live in us, but that is not the sense we get from the Synod. Here the Synod wants to make us “die to self” to accommodate the non-Catholic “diversity” of others. We must stop being Catholic because that dissuades others from entering the tent. This is truly diabolical.

Why is it that Satan and the globalists need a Synodal Church? As the DCS states, a Synodal Church is needed to overcome opposition of faithful Catholics to the anti-Catholic diversity.

Among the specific aspects of restructuring, we find the greater role of women in ministry, a reduced role of priests, acceptance of various liturgical expressions, and a reshaping of canon law. But the most impactful change is transforming the Church into the “Synodal Church”:

“The DCS will be understandable and useful only if it is read with the eyes of the disciple, who recognizes it as a testimony to the path of conversion toward a synodal Church. This means a Church that learns from listening how to renew its evangelizing mission in the light of the signs of the times, to continue offering humanity a way of being and living in which all can feel included as protagonists. Along this path, the lamp to our steps is the Word of God, which offers the light with which to reread, interpret and express the experience that has been lived.” (Paragraph 13)

If the Church is not synodal, no one can really feel fully at home.”  (Paragraph 24) 

“Through these voices, we hear the dream of ‘a global and synodal Church that lives unity in diversity. God is preparing something new, and we must collaborate’” (Paragraph 29)

If the Synodal Church brings enough people together, Satan and his globalists will eventually hear something that suits their ends.

Why is it that Satan and the globalists need a Synodal Church? As the DCS states, a Synodal Church is needed to overcome opposition of faithful Catholics to the anti-Catholic diversity:

“As has already been stressed many times, a synodal Church first of all needs to deal with the many tensions that emerge from encountering diversity. Therefore, a synodal spirituality can only be one that welcomes differences and promotes harmony, and draws from the tensions the energies to continue on the journey.” (Paragraph 85)

“A synodal Church is built around diversity, and the encounter between different spiritual traditions can be a formative ‘gymnasium’ insofar as it is capable of promoting communion and harmony, contributing to overcoming the polarizations that many Churches experience.” (Paragraph 87)

A Synodal Church brings everyone together and “listens” to them. If the Synodal Church brings enough people together, Satan and his globalists will eventually hear something that suits their ends. The Synodal Church will then designate that as the sensus fidei, which they will say is guided by the Holy Spirit — here, the DCS describes its own theological sense in that way:

“Nonetheless it is theological in the sense that it is loaded with the exquisitely theological treasure contained in the experience of listening to the voice of the Spirit enacted by the People of God, allowing its sensus fidei to emerge.” (Paragraph 8)

Naturally, Satan and the globalists will do all they can to have the Synod continue until there is nothing left to destroy.

Satan and the devils must find it uproariously funny to describe the document as “loaded with the exquisitely theological treasure.” Naturally, Satan and the globalists will do all they can to have the Synod continue until there is nothing left to destroy. As the DCS helpfully describes, this process began with Vatican II and goes on indefinitely:

“At the same time, walking together as the People of God requires us to recognize the need for continual conversion, individual and communal. On the institutional and pastoral level, this conversion translates into an equally continuous reform of the Church, its structures and style, in the wake of the drive for continuous ‘aggiornamento,’ the precious legacy of the Second Vatican Council to which we are called to look as we celebrate its 60th anniversary.” (Paragraph 101)

In this light, it becomes much more clear how the Freemasons were able to understand in 1968 where the Church was headed — they were driving the process at Vatican II and their influence persists today. The fact that they can now carry out their objectives in the open under the heading of a multi-year Synod is horrifying — every day it persists adds to the insult of God and the danger to souls.

The problem, of course, is that Traditional Catholics believe what the Church has always taught and therefore know that the Church cannot actually do any of the things proposed by the Synod.

Evicting Actual Catholicism. If we were to take the Synod’s idea of “radical inclusion of all people” seriously, we might think that Traditional Catholics are welcomed into the Synodal Church. The problem, of course, is that Traditional Catholics believe what the Church has always taught and therefore know that the Church cannot actually do any of the things proposed by the Synod. As such the Synod must evict Catholicism from the big tent.

The Synod makes this clear in a variety of ways. Whereas it advocates for acceptance of various liturgical preferences (as we would expect), it does not sound so welcoming for those who celebrate and attend the Tridentine Mass:

“The limited access to the 1962 Missal was lamented; many felt that the differences over how to celebrate the liturgy sometimes reach the level of animosity. People on each side of the issue reported feeling judged by those who differ from them . . . . The Eucharist, sacrament of unity in love in Christ, cannot become a reason for confrontation, ideology, rift or division. Moreover, with direct impact on the life of many Churches, there are elements of tension specific to the ecumenical sphere,  such as the sharing of the Eucharist. Finally, there are problems related to the modalities of faith inculturation and interreligious dialogue, which also affect the forms of celebration and prayer.” (Paragraph 92)

The DCS identifies some tension about the liturgy, but then resolves it by scolding (rather than listening to) those attached to the Tridentine Mass. The reason is evident: those who worship God according to the Tridentine Mass generally oppose the sacrilegious methods of the Synodal Church, such as false ecumenism and giving Communion to those in mortal sin.

The Synod invites all of humanity into the Synodal Church’s “big tent,” but Synodality requires that those who believe what the Church has always taught must be marginalized, insulted, and ultimately evicted.

The Synod made this even more explicit in the Synod’s 2021 “preparatory document,” in which it described the various actors involved in the Synodal path:

“An original scene appears, in its fundamental structure, as the constant of the way in which Jesus reveals himself throughout the Gospel, as he announces the coming of the Kingdom of God. Essentially, three actors (plus one) are involved. The first, of course, is Jesus, the absolute protagonist who takes the initiative, sowing the words and signs of the coming of the Kingdom without ‘showing partiality’ (cf. Acts 10:34).”

After identifying the first three actors — Jesus, the people, and the Apostles — the Synodal preparatory document identified the “plus one”:

“Then, there is the ‘extra’ actor, the antagonist, who brings to the scene the diabolical separation of the other three. Faced with the perturbing prospect of the cross, there are disciples who leave and mood-changing crowds. The insidiousness that divides—and, thus, thwarts a common path—manifests itself indifferently in the forms of religious rigor, of moral injunction that presents itself as more demanding than that of Jesus, and of the seduction of a worldly political wisdom that claims to be more effective than a discernment of spirits. In order to escape the deceptions of the ‘fourth actor,’ continuous conversion is necessary.”

Those who have listened to Francis over the past few years know that Traditional Catholics are this divisive, rigid “fourth actor” whose deceptions must be escaped. If we follow what the Church has always taught, we are an “antagonist,” bringing a “diabolical separation” of the other actors.

May God grant the remaining faithful bishops of the world the grace to be good shepherds by making sure no Catholic enters this Synodal path to hell.

The Synod invites all of humanity into the Synodal Church’s “big tent,” but Synodality requires that those who believe what the Church has always taught must be marginalized, insulted, and ultimately evicted. When push comes to shove, the Synodal Church cannot hear the voice of Satan and the globalists if Catholics are always talking about what Jesus actually taught — so the Synodal Church just moves the tent to where actual Catholics cannot follow and cannot be heard.

Jesus warned us about the broad Synodal way:

“Enter ye in at the narrow gate, for wide is the gate, and broad is the way that leads to destruction, and many there are who go in thereat.” (Matthew 7:13)

Through Francis’s Synod, Satan and the globalists seek to push all Catholics through the wide gate leading to perdition. May God grant the remaining faithful bishops of the world the grace to be good shepherds by making sure no Catholic enters this Synodal path to hell. Blessed Virgin Mary, destroyer of all heresies, pray for us!

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Last modified on Tuesday, November 8, 2022
Robert Morrison | Remnant Columnist

Robert Morrison is a Catholic, husband and father. He is the author of A Tale Told Softly: Shakespeare’s The Winter’s Tale and Hidden Catholic England.