THE CHURCH MILITANT - BELEAGUERED BY BERGOGLIANISM

Outside the Synod Hall: The pope raises an admonitory finger as he talks to, from left, Mons Bruno Forte, Cardinal Oswald Gracias (representing ASia on the pope's C9 Council) and Bishop Frangiskos Papamanolis. AP does not identify the man in the foreground.

The statements expressed in this report by Cardinal Gracias, a member of the C9, are remarkable for their directness from one of the prelates closest to Pope Francis by virtue of
being on his advisory council for Church governance and curial reform. Deo gratias, that Cardinal Gracias felt free to exercise parrhesia - as the pope often urges everyone -
even if it reflects negatively on the synodal management directly, and indirectly on the pope.

C9 Cardinal says final synod document
contains lnguage 'ridden with agenda'
by Mark Lambert

October 26, 2018

Oh look! What a surprise! The final document of the 2018 Synod of Bishops contains language about “sexual orientation” “synodality” and “discernment” that doesn’t result from input from participants in the synod hall!

Asked who was responsible for inserting such language, Cardinal Oswald Gracias of Mumbai, India, speculated it was the officials charged by Francis with overseeing synod operations, beginning with Italian Cardinal Lorenzo (the book thief) Baldisseri, the man who lied about the inclusion of the secular (and heretical) term 'LGBT' in the Instrumentum Laboris (the working document of the synod).

Speaking to Crux, Gracias said that when the bishops inside the synod received the draft, umbrage was voiced over the new language.

“There was some resistance when it was publicised because this document has so much on synodality when we really haven’t discussed it, which is true,” he said.

Gracias said he’s not entirely convinced that it is a good idea that the document is proposed to become part of the Church’s ordinary magisterium, (meaning its routine teaching authority).

"I am not in favour of putting that responsibility on the synod fathers,” he said.

“I would think that it’s not fair to the synod fathers, to the Church, to say that this is now magisterium,” he said. “I think the pope wanted to give importance to the synod, but there certainly are things there that could be theologically misunderstood and could be controversial.

“You can’t say this is magisterium, and you must accept this,” Gracias said.

“I don’t think it’s reasonable to expect [that],” he said. “How could 300 bishops coming from all over the world, many of whom are not theologians, possibly” [accomplish that]?

Gracias also said that many bishops who don’t speak Italian have been at a significant disadvantage, since key documents have been circulating only in Italian.

“If we don’t understand it, how can we vote on it?” he asked. It's a reasonable question. Perhaps some people don't want everyone to know what's in it?

“Some have said, we don’t have sufficient Italian to be able to make a judgement. We’re saying yes to something we don’t know, and that’s not right.”

The first thing one has to wonder is what on earth "synodality" has got to do with "youth"??? The very fact that this is being mentioned in this context is deeply disturbing. Of course one reason could be that such a move towards synodality prevents any youth in the future from attempting a Catholic restoration - any reform of the deforming of the reform of the 'reform'. Are we seeing Pope Francis burning the bridges?

Amazingly, Archbishop Miguel Cabrejos Vidarte of Trujillo of Peru said at yesterday's Presser: "Synodality, we have developed it here", adding "it is the product of the Holy Spirit, indicated that the Church should practice Synodality and act within the framework of Synodality."


So this man is saying that the Holy Spirit has waited 2018 years to introduce to Christ's Church something the Anglicans have already tried, with disastrous consequences?

So much of Pope Francis's reforms seem to be following in Anglican footsteps, but talk to any Anglican and they will tell you how disastrous all these ideas have been for their communion already!


Interesting that the Crux report states that concern about the attempt to smuggle synodality into the agenda came from bishops from countries where the Anglican Communion is prominent. Crux notes that these bishops were worried that it could be seen as the Catholic Church moving towards a quasi-majority vote system for settling disputes similar to Anglicanism. Apparently, Cardinal Nichols was one of those who spoke against this direction:

[Well, what do you know!!! Cardinal 'Praise be Lord and Master Bergoglio' Nichols spoke out against a pet Bergoglio proposal????]

I can't wait for the thing to be finished, with all the scandals, bullying and virtually complete absence of any sound arguments or statements. If the proposed language of synodality and sexuality are dismissed [by whom????], where will that leave this shambolic, embarrassing papacy? [Bergoglio does not care. He will go on and promulgate whatever he wishes! So far, whatever Jorge wants, Jorge gets. His papacy will go on being 'shambolic and embarrassing', more and more so.]

Draft of final document
thrusts 'synodality'
to the fore
Subject hardly discussed during the assembly and yet it dominates
the third part of the draft document, surprising the Synod Fathers.

October 26, 2018

An element of the draft final document of the Youth Synod of concern to some Synod Fathers this week has been the unexpected addition of the theme of “synodality” — a word that has come to mean decentralizing and democratizing the Church and the magisterium away from the papacy and the Vatican to local churches.

The subject was hardly discussed during this month’s meeting, and yet it dominates the third part of the draft document, surprising many of the Synod Fathers. [No matter what, the Bergogliacs can't seem to avoid committing deceit in everything they do! The sheer effrontery of inserting three chapters about a topic that was hardly touched at all - and does not at all come within the context of what the synodal assembly was supposed to be about - is dismayingly breathtaking while being unsurprisingly Bergogliac in its worst sense. Only power maniacs are capable of being so brazenly deceitful.]

After several days of debate and tabling of amendments (modi) to the draft, the final document will be voted on by 267 Synod Fathers Saturday, concluding the Oct. 3-28 synod on the theme: “Young People, the Faith and Vocational Discernment.”

The Register has seen the relevant texts on synodality, which consist of three chapters, two of which are entitled The Missionary Synodality of the Church, and Synodality in Everyday Life. This month’s synod has reawakened synodality, the document says, which it defines in various ways, including listening, collaborating and dialogue with all people of good will, especially those on the peripheries. [YECCCHHHH AND DOUBLE YECCCHHHH - More Bergoglio swill being 'institutionalized'.]

Pope Francis has long advocated a “synodal” Church, one in which everyone listens to one another and learns from them. The concept of synodality is an ancient one and is generally understood to represent a process of discernment, with the aid of the Holy Spirit, involving all the faithful. [Yada, yada, Bergogl-yada!]

In a key address on the subject in October 2015, Francis said the “journey of synodality is the journey that God wants from his Church in the third millennium.” A synodal Church, he added, is one of “reciprocal listening” in which each person “has something to learn.”

The model of governance was especially favored by the late Cardinal Carlo Maria Martini who hoped for “a sort of permanent council of regents for the Church, beside the Pope.” He was one of the first to propose the model of a “synodal” Church in which the Pope no longer governs as an absolute monarch. [In which, however, every bishop would be theoretically free to be the absolute satrap of his own jurisdiction!]

Asked at a synod press briefing Thursday what synodality means, Archbishop Hector Miguel Cabrejos Vidarte of Trujillo, Peru, said it is about more than Church governance — it involves all the faithful in a spirit of collaboration.

“When I say everyone, I don’t just mean the Church as in the bishops, priests. No! It is also the laity and the faithful at all levels,” he said. “And all of us bishops are called — and this is part of that synodality — to make collaboration grow.” Archbishop Cabrejos said it involves the entire Church “walking together,” not only with young people who are in the Church but “also with those who are far, with nonbelievers.” [More pig swill from the satanic sty!]

And yet, about a dozen Synod Fathers voiced deep concerns about its inclusion during general congregations held to debate the draft Wednesday. They believe its more “horizontal” style of governing the Church could potentially place synods and their teaching above the authority of the pope. They further argue that it marks such a change in Church governance that it deserves much greater attention and perhaps a synod dedicated to the concept.

The overriding concern is that it could easily be exploited by various groups and individuals, influenced by fads and the spirit of the world, to undermine the Church’s teaching and unity. This is especially of concern now that Pope Francis has applied the weight of the papal magisterium to synod final documents if he wishes (some theologians believe the Pope would exceed his powers if he did so).

They also wonder why the need to promote synodality now, when the Anglican Communion, which has long had a synodal model of Church governance, has been torn apart by it.

Speaking to the Register on condition of anonymity Oct. 25, various sources inside and outside the Youth Synod said
- They are concerned the inclusion of synodality in the final document is simply in anticipation of next year’s Pan-Amazonian synod, which they believe will be used to introduce married clergy in the Latin rite (priest shortages in the Amazonian region could be used in the context of a synod to permit a far wider provision).
- They also believe it is being used to smuggle in a softening of the Church’s teaching on irregular unions, in particular homosexual relations.

The draft document’s third chapter on synodality, for example, speaks of the need, requested by young people, for a deeper anthropological study of sexuality to be carried out in a synodal style.

“We thought the LGBT issue was the important one,” said a synod source, “but the real issue is this one, because if that doesn’t pass, they can circle back around and get this introduced locally through synodality.”

The synod fathers therefore called it a “dangerous” and “imprudent” move, especially if it isn’t adequately explained or understood.

Cardinal Vincent Nichols of Westminster, England, was especially opposed, according to multiple sources, saying he has seen other ecclesial communities such as the Anglican Communion use it and it “doesn’t work.” Modi were submitted to change it.

Cardinal Oswald Gracias, a member of the drafting committee of the final document, has also expressed his reticence about the inclusion of synodality in the document.

Sources say Cardinal Christoph Schönborn of Vienna sought to play down the concerns, telling the synod it is merely a realization of Pope St. Paul VI’s vision of synodality and is not about governance, although he told reporters Oct. 26 that synodality “concerns the functioning of the Church.” [He would, of course! Schoenborn has proven himself to be very much a Jorge Bergoglio Doppelgaenger very well-camouflaged behind a facade of orthodoxy until a few years ago when he started going rogue on a number of things - from ponographic blasphemous exhibits in the Vienna cathedral museums, to hosting the Medjugorje 'missionaries' in the cathedral for a public 'demonstration' of the Virgin's supposed daily apparitions (of course, nothing happened), to championing all the most controversial acts and statements of Bergoglio, to blessing homosexual couples. I have no words to describe how conteptible I find him.]

If handled correctly, some see synodality as an authentic force for good. The synodal model was intended to “increase communion between bishops and the pope,” said Dominican Father Thomas Petri, the vice president and academic dean of the Dominican House of Studies in Washington D.C. — something, he added, which Francis “articulated” in his 2018 apostolic constitution on synods, Episcopalis Communio.

Opus Dei Father Robert Gahl, an associate professor of moral philosophy at the Pontifical University of the Holy Cross in Rome, similarly underscored the strength of the synodal model, saying it resonates with Vatican II and Pope St. John Paul II’s emphasis on lay participation. The young people’s contributions at this synod, he added, “can offer a creative voice to catalyze effective pastoral efforts of formation, discernment and sanctification.”

But they both also acknowledged the dangers.

Father Petri drew on the precedent of the 2014 and 2015 Synods on the Family and resulting “ambiguities,” which led to concerns that it opened the door to pastoral practices that “diverge” from universal ones “grounded in revealed teaching.”

Synods, the Dominican priest said, are dependent on the Pope exercising his role “clearly and effectively” to create agreement, unite bishops, confirm teaching and correct conclusions if necessary. If ambiguity is allowed to remain, he said, it can give the impression of “synodism or conciliarism” that places such gatherings and their teaching over the authority of the Pope. [Excuse me! Bergoglio imposed his will implacably on the 'family synods', restoring to the agenda topics they had voted down, and then promulgating anti-Catholic Eucharistic leniency in AL which the synodal fathers had clearly rejected. Was he observing synodality and collegiality by his brute autocracy???]

Father Gahl warned that “any attempt to democratize the Church would be dangerous” as it is the Church that “hands down a divine message” and is “not merely a place of consensus building through democratic processes.” Synod fathers have an “obligation to act in communion with the entire People of God,” he said, “which includes the saints in heaven.”

But Catholic synodality would not necessarily have the same negative effects as the Anglican model.

“The Petrine charism should, in principle, prevent synodism or an Anglicanism according in the Church,” said Father Petri, but he added: “This has not been tested.”

Others say it is dependent on the Petrine authority keeping the barque of Peter on course, rather than being “hands off,” which has been a criticism of Pope Francis’s style of governance, for example on the recent controversy over intercommunion for Protestant spouses. [One example of absolute Bergoglian equivocation does not constitute a 'style of governance' - which has been much more a clearcut, no-objections-brooked "whatever Jorge wants, Jorge gets, by hook or by crook".]

In Anglicanism, synods have been effective in liberalizing once-orthodox institutions, which is said to be why those pushing heterodox positions are strong advocates for synodality, but Father Petri is “not sure” Francis's “overarching aim is to liberalize Catholic teaching and practice, “no matter how much those around him or those who claim to speak for him want us to believe that.” [That is a laughable, downright absurd denial of reality!]

Others, however, disagree, and believe the Pope is using synodality precisely to liberalize Church teaching and effectively “protestantize” the Church.
- They cite the softening of the Church’s teaching on Holy Communion for some “remarried” divorcees that followed the Synods on the Family.
- They have also been made suspicious by how this issue has been inserted into the synod with little time to discuss it, and
- the fact that the International Theological Commission’s recent paper on the subject, released with little publicity, shows that this has probably been the intention all along.

This has led to a perception of the Bergoglian synods being geared towards undermining Catholic doctrine and morals as some previous synods have been. The Synod of Pistoia in 1786, for example, was universally condemned as heretical by Pope Pius VI in 1794 who said it introduced “troublesome novelties under the guise of a sham reform” and was convoked by bishops who were “innovators in the art of deception.”

Francis's vision of synodality, critics say, is more similar to the Protestant model, and likely to foster disunity, with different voices no longer univocally preaching the Gospel as Christ gave it to his apostles and passed on through the centuries.

But according to Father Gahl, Pope Francis “promotes synodality not to dilute doctrine but to foster participation.” The Pope’s intention, he believes, is “to open new gates to the Holy Spirit so that the Sanctifier may effectively speak through every Christian.” [More blatant blaspheming of the Holy Spirit - which in the context of what's happening in the church of Bergoglio and the language they use, his followers seem to think is Bergoglio himself.!]


I truly dread what that final document will read like. BTW, if you wish to literally purge yourself quickly of anything that seems to be upsetting your tummy, read this revolting puff piece in La Stampa/Vatican Insider
http://www.lastampa.it/2018/10/26/vaticaninsider/the-fragile-pope-2A3q0ZB9fO6BtIyfSYuoML/pagina.html
that puts all the blame for the current chaos in the Church on everybody else but Bergoglio. Truly D I S G U S T I N G - except that in the process, it makes some admissions about a decline in Bergoglio's popularity... It is written by the male half of the Vaticanista couple who were friends of Jorge Bergoglio years before he became pope, so the partisanship is understandable.