In all likelihood, little if anything from Pope Pius XI’s 1926 encyclical on Catholic Missions, Rerum Ecclesia, would have come as a surprise to faithful Catholics at any time in Church history. As the opening sentences of the encyclical made clear, the true Catholic missionary spirit flows naturally from the Church’s reason for existence:
“In reviewing attentively the history of the Church, one cannot fail to notice how, from the first ages of Christianity, the especial care and solicitude of the Roman Pontiffs have been directed to the end that they, undeterred by difficulties and obstacles, might spread the light of the Gospel and the benefits of Christian culture and civilization to the peoples who ‘sat in darkness and in the shadow of death.’ The Church has no other reason for existence than, by developing the Kingdom of Christ on earth, to make mankind participate in the effects of His saving Redemption.”
The Church must “spread the light of the Gospel” to those who sit “in darkness and in the shadow of death.” This corresponds with the mission Jesus gave to His Church: to teach the nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost, teaching them to observe all things that Christ had taught (Matthew 28:19-20).
With its focus on ecumenism, the Second Vatican Council called into question the Church’s essential missionary spirit.
With its focus on ecumenism, the Second Vatican Council called into question the Church’s essential missionary spirit. Professor Romano Amerio described the problem in his Iota Unum:
“The new ecumenism also does away with missions. If the nations already have saving truth buried in the breast of their own religious sense, the proclaiming of such truth by Christianity becomes unnecessary and futile. The spreading of Christianity will end up seeming like nothing more than an attempt to subject souls to missionaries, rather than to the truth.” (p. 565)
Even though we may still see some indications of robust missionary activity in Africa, almost all of us in the West have witnessed the deterioration of the missionary spirit in the Conciliar Church. Quite simply, why would anyone bother converting to a religion led by those who no longer believe it is immutable and necessary for salvation?
In this light, it is intriguing to see numerous mentions of the missionary spirit of the “Synodal Church” — which has truly become distinct from the Catholic Church in its beliefs and mission — in the documents emerging from the continental assemblies of the Synod. What does this missionary spirit mean under Francis, who routinely insists that Catholics should not try to impose Catholicism on others?
Not surprisingly, this Synodal missionary spirit is completely foreign to the actual Catholic missionary spirit. Indeed, when we consider its various elements, we can discern that the entire purpose is to counteract the Catholic Church’s missionary activity throughout the centuries. The goal is to eradicate the last vestiges of Christendom from the world to make way for the New World Order.
There is a profound difference between stopping the abuse and making reparations on the one hand, and making the perpetual flagellation of the Church a key component of missionary activity on the other.
One of the clearest indications of this attempt to counteract the Church’s historical missionary activities comes from the apologies we see throughout the final documents of the continental assemblies:
- “Above all, we once again felt the pain of the wounds that mark our recent history, starting with those that the Church has inflicted through the abuses perpetrated by people who were performing an ecclesial ministry or office.” (European)
- “Among the many wounds of the Church are abuses related to finance, jurisdiction, conscience, authority, and sex. These would have certainly portrayed the Church negatively, which has led to some leaving the Church because of the lack of credibility. . . Responsibility for the Church must belong to all and therefore everyone should be allowed to participate actively in the process of making decisions through communal discernment.” (Asian)
- “Many people continue to carry the wounds of abuse and many others have lost their trust in the clergy and in the Church’s institutions. To this reality, one must add that the historical wrongs found in the residential boarding schools for Indigenous people, which also included abuse of all kinds. This only compounds the woundedness of the Church and the lack of trust in its leaders.” (North American)
Without a doubt, the abuses perpetrated by clergy (especially against children) have wounded not only the immediate victims but all who love the Mystical Body of Christ. But there is a profound difference between stopping the abuse and making reparations on the one hand, and making the perpetual flagellation of the Church a key component of missionary activity on the other.
As the document from Oceana indicates, characterizing the Church’s past as abusive paves the way for the humble “tent” imagery which earlier Synod documents introduced:
“In the larger countries of Oceania, the image of the tent (Isaiah 54:2) was received with enthusiasm and joy, seeing it as very relevant for a Church which is deeply wounded by the abuse crisis. ‘The tent is a much humbler building than great edifices, such as cathedrals, so enlarging space in the tent is a very good image to use’ (Australia, 58).”
Although it is nonsensical to suggest that “enlarging the tent” would have prevented clerical abuse, it is the emotions rather than the intellect that dominate the Synodal process. As such, the “logic” here is that past abuse not only means that we must abandon everything the Church once stood for; we must also let those who disagree with the Catholic Church’s immutable teachings dictate the terms of the Synodal Church’s future.
If we broaden our field of view, it becomes evident that Francis’s entire occupation of the papacy has consisted of countless words and deeds meant to humiliate the Mystical Body of Christ.
So the Synodal Church accompanies those who were once outside of its boundaries. Similar to the other documents from the continental assemblies, the Asian document names those who must fit within the Synodal tent:
“The women, youth, and those marginalised or excluded, with special attention to the abandoned (e.g., street children and elderly), also significant pastoral care should be provided to divorced, remarried, single parents, broken families, persons with disabilities (PWDs), prisoners, persons who identify as LGBTQIA+, the elderly, substance dependents, commercial sex workers . . . those struggling with gender identity, the displaced and the persecuted, and a whole spectrum of many others must find their place in this ‘tent’ (Church).” (Asia Document, paragraph 169)
By now we know that “significant pastoral care” — for the LGBTQIA+, divorced and remarried, commercial sex workers, and those struggling with gender identity — does not involve trying to persuade souls to follow Our Lord’s commandments. As with Francis, the Synodal Church embraces everyone other than Traditional Catholics, always repeating “who am I to judge?” It is as if the Synodal Church announces to the unbelieving and unrepentant world: “do not worry about your sins, God loves you just as you are, there is no need for you to believe what the Catholic Church has always taught.”
On this point of withholding judgment, the Synodal document from the European Assembly elaborates on two related aspects of the Synodal missionary spirit — seeking unity in diversity and “unconditional love”:
“The synodal style also allows us to address tensions from a missionary perspective, without being paralysed by fear, but drawing from them the energy to continue along the way. Two in particular have emerged in our work. The first encourages unity in diversity, escaping the temptation of uniformity. The second links the readiness to welcome as a witness to the Father’s unconditional love for his children with the courage to proclaim the truth of the Gospel in its entirety: it is God who promises ‘Love and truth will meet’ (Ps 85:11).”
As nice as these words may sound, this is a rebuke of the Church’s entire historical missionary spirit of instructing souls in the true faith of Christ — such a missionary spirit tried to make souls follow a uniform standard of moral behavior (i.e., Christ’s commandments) and made adherence to that standard a condition for full enjoyment of the Church’s “love,” as expressed by the ability to receive Holy Communion. But if they now say that the Church has always been wrong in trying to lead souls to follow Our Lord’s commandments, what is the point of belonging to it?
We have many indications that this Synodal humiliation and degradation of the Church was always the goal of the infiltrators who led Vatican II.
The European Assembly encapsulated the entire mockery quite well as follows, ending with a quotation from Tomáš Halík, who supports women’s ordination and abortion rights:
“Synodality entails journeying together at different levels; it is a way and style of being a missionary Church and constitutes the framework of our participation in the divine mission: If we take seriously the principle of synodality, then mission cannot be understood as a one-sided process, but rather as accompaniment in a spirit of dialogue, a quest for mutual understanding. Synodality is a process of learning in which we not only teach but also learn (Tomáš Halík, Spiritual Introduction).”
The missionary activity of the Synodal Church thus consists of finding those who oppose the Catholic Church’s immutable teachings and assuring them that they are correct.
Literally and figuratively, there is a cartoonishly insulting aspect of this entire attack on the Church’s immutable teachings. The deliberate humiliation of the Catholic Church is not a misguided attempt to make the Faith more approachable; rather it is calculated to make the Mystical Body of Christ — and by extension, Christ — look too preposterous to accept.
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If we broaden our field of view, it becomes evident that Francis’s entire occupation of the papacy has consisted of countless words and deeds meant to humiliate the Mystical Body of Christ. As Michael Matt said in his recent Remnant Underground, Francis was evidently “installed to make a mockery of the moral authority of Christ’s Church.”
But, as Michael Matt also said, this did not begin with Francis. How much of what we have seen since John XXIII opened Vatican II contributes to the mockery of Christ’s Church? Can we find anything from Rome in the last sixty years that does not contribute to the mockery? Was this inevitably going to be the case as soon as the Conciliar Church adopted the false ecumenism that eviscerated the Church’s mission of honoring God and saving souls?
We have many indications that this Synodal humiliation and degradation of the Church was always the goal of the infiltrators who led Vatican II, but we can get one of the most useful glimpses from the words of Archbishop Hélder Câmara (signer of the Catacombs Pact and a crucial influence on Klaus Schwab):
“It would shock many people if the Church came along giving the impression that I am the solution to every problem — I have the solution to every problem. No, we come only to try to collaborate with the world, not by throwing our weight around but by shedding a bit of light here and there” (Archbishop Hélder Câmara, quoted in the Archbishop Lefebvre Documentary, 39:00)
This is effectively the missionary spirit of the Synodal Church: a rejection of the notion that Catholicism has the solutions to the mankind’s problems, combined with a desire to collaborate with godless secular powers to solve the world’s problems. The challenge for Satan and the globalists is that the Church established by Christ actually does hold the solutions to our most pressing problems. So their task has been to persuade ostensible leaders of the Church, such as Câmara and Francis, to make the Church look as ridiculous as possible.
It is a grave scandal for bishops to stand by meekly as heretics humiliate Christ and His Church with this unholy Synod on Synodality.
Why does this matter? First of all, it appears that we rapidly approach a climactic moment in the Church’s crisis, in which Satan, Francis, and their collaborators will wage a final assault on those who seek to do God’s will. As the humiliations of the Mystical Body of Christ intensify, we cannot abandon the Church in the way that Christ’s disciples fled as He was being tortured and humiliated.
It also matters because we need to fight back. In our spiritual lives we might welcome humiliations as a path by which we grow in holiness; but we cannot view efforts to humiliate the Mystical Body of Christ with the same welcoming patience. It is a grave scandal for bishops to stand by meekly as heretics humiliate Christ and His Church with this unholy Synod on Synodality.
In his Athanasius and the Church of Our Time, Bishop Rudolf Graber described many of these humiliations inflicted on the Church by its enemies. As he saw then, we need Catholics, especially clerics, who have the same spirit that St. Athanasius had in his letter to the bishops in the year 340:
“Let yourselves be scandalized, I implore you . . . as if all of you had suffered injustice. Each of you should offer his aid as if he himself were the victim of it. Otherwise the order and Faith of the Church may shortly go to ruin. For both are threatened if God does not quickly repair the crimes through your agencies and expiate the injury inflicted on the Church.” (pp. 20-21)
We know that the unholy Synod on Synodality has raised the question of whether women should be ordained to the priesthood. The outcome of that battle, and every other attack that threatens us today, will largely depend on whether we can find actual Catholic men, especially among the priests and bishops, who will stand up to defend the Mystical Body of Christ. Immaculate Heart of Mary, pray for us! Sancte Michael Archangele, defende nos in praelio!
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