Fatima and the African Bishops
at the Synod of Doom
by Christopher A. Ferrara
September 4, 2015
As the corrupt hierarchies of Western nations prepare to send their representatives to Rome to plot for the institutionalization of “sin in the Church” under the guise of “pastoral discernment,” the prelates of Africa declare their intention through Cardinal Sarah to “oppose every rebellion against the teaching of Christ and the Magisterium.” In June of 2015, five African cardinals and 45 African bishops met in Ghana to prepare for the Synod in keeping with Cardinal Sarah’s statement of opposition to its progressivist agenda. One outcome of that gathering was a compilation of the participants’ contributions in the form a book entitled Christ’s New Homeland — Africa: Contribution to the Synod on the Family by African Pastors, to be published days before the commencement of Synod II on October 4. The book includes Cardinal Sarah’s opening remarks to the gathering:
I encourage you to speak with clarity and with one credible voice and with filial love of the Church. Be conscious of the mission of the Church; protect the sacredness of marriage which is now being attacked by all forms of ideologies that intend to destroy the family in Africa. Do not be afraid to stress the teaching of the Church on marriage.1
In an interview with the French Catholic pro-family journal Famille Chrétienne, Cardinal Sarah issued a defiant nay to the decadent Western views for which Synod I had become a forum, vowing that Synod II would be different:
At the synod next October we will address, I hope, the question of marriage in an entirely positive manner, seeking to promote the family and the values that it bears. The African bishops will act to support that which God asks of man concerning the family, and to receive that which the Church has always taught….
Why should we think that only the Western vision of man, of the world, of society is good, just, universal? The Church must fight to say no to this new colonization.
How ironic indeed that Francis, who had denounced economic “colonialism” in his “Bolivian Manifesto” during the “Liberation Theology Tour,” has facilitated the assertion of a moral, spiritual and cultural colonialism by a decadent, post-Christian West over the Church herself, whose Catholic “taboos,” as Cardinal Kasper called them, were still fiercely defended in Africa, whose prelates now posed the single largest impediment to what the Synod’s controllers hoped to achieve.
Seeing these developments, one wonders about yet another connection between Fatima and the events now unfolding. During the same encounter in 1931 at which he expressed his fears for the future of the Church in light of Fatima — quoted repeatedly in this column — Cardinal Pacelli spoke also of his great hopes for Catholicism in the undeveloped nations, noting that the efforts of Pius XI were producing many vocations there and that in “the Church of tomorrow… the peoples of color will participate in the government of the Church.” Chided by a member of the Curia that his hopes were unrealistic, Pacelli replied: “The undeveloped nations will save the Church. A day will come when the civilized world will deny its God, when the Church will doubt as Peter doubted. She will be tempted to believe that man has become God.” (Pie XII Devant l’Histoire [“Pius XII Before History”], p. 53.)
Have we not arrived at that day of ecclesial self-doubt? And do we not witness precisely the prelates of Africa leading the forces battling at the Synod to “save the Church” from its consequences? Of course, it is not men, even bishops and cardinals, who will “save the Church,” but rather God, acting through human instruments, who infallibly and in all times secures Christ’s promise of her indefectibility even when the cause seems hopeless. And in the inscrutable designs of providence even Francis himself — in spite of himself — could become an instrument of that inevitable restoration. After all, he began his pontificate by having it consecrated to none other than Our Lady of Fatima, revealing yet again the enduring connection of the apparitions at Fatima to the course of ecclesial events in our age. For this we can only pray.