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The Synod on the Amazon: Blueprint for the final stage of the post-conciliar revolution in the Church

Fatima Perspectives #1312

The Vatican has just released the working document (translation by LifeSiteNews) for the Special Synod of Bishops on the Amazon, being held in Rome Oct. 6-27. Like all the other synods this Pope has orchestrated, the aim of this one is clear: reckless ecclesial innovation in order to fulfill Francis’ “dream…  of transforming everything, so that the Church’s customs, ways of doing things, times and schedules, language and structures can be suitably channeled for the evangelization of today’s world rather than for her self-preservation.”

So Francis declared in his manifesto Evangelii Gaudium (EG), and the working document for the upcoming synod is, accordingly, laden with references to EG as well as Amoris Laetitia, whose infamous Chapter 8 proposes the practical abolition of exceptionless precepts of the divine and natural law, including the Sixth Commandment, in favor of a mere “objective ideal” that may be unattainable given “the concrete complexity of one’s limits (¶ 303).”

The plan is basically this: use supposedly extraordinary conditions in the Amazon as the pretext for a project of destructive innovation that will then be used as a model for subverting the rest of the Church in keeping with the dream of Francis, whose grip on power shows no signs of slackening with advancing age.            

The following are the objects of this latest synodal conspiracy.  No elaborate commentary is necessary.  The text speaks for itself:

  • Radical deconstruction of what is left of the Roman liturgy, even to the extent of inventing entirely new signs and symbols for the Mass:

“That is why ‘we must be bold enough to discover new signs and new symbols, new flesh to embody and communicate the word, and different forms of beauty which are valued in different cultural settings…’ (EG 167) Without this inculturation, the liturgy can be reduced to a ‘museum piece’ or the ‘property of a select few’ (EG 95).”

  • Converting the liturgy into an expression of political and social grievances in keeping with the demands of “liberation theology”:

“The celebration of the faith must take place through inculturation so that it may be an expression of one’s own religious experience and of the bond of communion of the community that celebrates it. An inculturated liturgy will also be a sounding board for the struggles and aspirations of the communities and a transforming impulse towards a ‘land without evils.’”

  • Turning the liturgy into a festival of song and dance — even more so than it already is within an ecclesial establishment whose liturgical “collapse” Pope Benedict lamented as Cardinal Ratzinger:

“It is suggested that the celebrations should be festive, with their own music and dances, using indigenous languages and clothing, in communion with nature and with the community. A liturgy that responds to their own culture so that it may be the source and summit of their Christian life (cf. SC 10) and linked to their struggles, sufferings and joys.”

  • Abolishing a liturgy that “excludes and alienates” — meaning, obviously, admitting public adulterers and others in a state of notorious, objective mortal sin to Holy Communion:

“The sacraments must be a source of life and a remedy accessible to all (cf. EG 47), especially the poor (cf. EG 200). We are asked [it is necessary] to overcome the rigidity of a discipline that excludes and alienates, and practice pastoral sensitivity that accompanies and integrates (cf. AL 297, 312).”

  • Bestowing ecclesiastical authority on lay people, including women, rather than on the ontological basis of the power of Holy Orders:

“The Church must be incarnated in the cultures of the Amazon that have a pronounced sense of community, equality and solidarity — and that is why clericalism is not accepted in all its guises. The native peoples have a rich tradition of social organization where authority is rotational and has a deep sense of service. Given this experience of organization, it would be opportune to reconsider the notion that the exercise of jurisdiction (power of government) must be linked in all areas (sacramental, judicial, administrative) and in a permanent way to the Sacrament of Holy Orders.”

  • Last, but far from least: the abolition of clerical celibacy while “affirming” that it is a “gift to the Church” — the usual Modernist move of affirming the very thing one is in the process of negating — combined with the creation of a new “official ministry” for women, probably some sort of pseudo-diaconate:

“Affirming that celibacy is a gift for the Church, it is asked that, for the most remote areas of the region, the possibility of priestly ordination for elders, preferably indigenous ones, who are respected and accepted by their community, be studied, even though they may already have an established and stable family, in order to ensure the Sacraments that accompany and support Christian life.

“Identify the type of official ministry that can be conferred on women, considering the central role they play today in the Amazon Church.”

Again, all of this is justified on the basis of the supposedly peculiar situation in the Amazon which requires “solutions” designed only for the Amazon. But at this point in the total debacle that is this pontificate, no one is fooled who isn’t willing to be fooled: this is a blueprint for the final stage of the post-conciliar revolution in the Church, led by none other than the current occupant of the Chair of Peter. There is no longer any rational basis for denying the reality that, as Philip Lawler put it, “the current Pope’s leadership has become a danger to the faith…”

A Pope whose leadership is a danger to the Faith?  If that is not an apocalyptic development, what would be?  The rescue of the Church from this papacy would now appear to be a matter of direct divine intervention or at least a most extraordinary development of divine Providence.  We can only hope for one or the other, as humanly speaking there is nothing that can alter this pontificate’s destructive course.  Not even the relatively few hierarchs who oppose what Francis is doing are willing to confront and correct him by withstanding him “to the face” as Paul did with Peter at Antioch when the Church’s mission was threatened at its very beginning.

Here the role of the Blessed Virgin will be decisive. This indeed must be the very moment foreseen in the Third Secret of Fatima.

 

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