After spending years studying Vatican II, and the works of both liberal and conservative Catholics about its impact, it is clear the liberals have triumphed temporarily—yet the Church always triumphs eventually—as this superb article from the Remnant Newspaper notes.
In analyzing the outcome of that massive fraud called the Synod on the Family, it will not do to look at the Synod in isolation as a battle between opposing forces, applying a victory-defeat binary to each side’s position. The context of the synodal battle is the war on Tradition over the past fifty years, waged by a neo-Modernist army whose conquering march through the open gates of Vatican II has laid waste to vast stretches of the landscape of the Faith, forcing traditional Catholics to fall back into fortified defensive enclaves or to act as resistance fighters at the risk of detection, capture and execution—the fate of many tradition-minded priests and even bishops in occupied territory. Therefore, before we ask how the Synod went, we must ask how the war is going.
Humanly speaking, it would seem the war is over. Christ will have the final victory, of course, as His Mother crushes the serpent’s head. But at this moment in Church history—subject as always to the possibility of miraculous reversals by divine intervention—the traditional forces have been overpowered in the overall theatre of operations, just as the faithful were during the Arian crisis, when they were literally driven into the deserts. While we know this state of affairs is only temporary and that the Church will inevitably be restored, today we face much the same situation described by Saint Athanasius: “May God console you! … It is a fact that they have the premises—but you have the Apostolic Faith.” In fact, the very creation of a universal Synod of Bishops (as opposed to the local gatherings seen from time to time in Church history) was already a sign of the enemy’s triumph. Launched by Paul VI in 1965 with his apostolic letter Apostolica Sollicitudo, , “establishing the Synod of Bishops for the universal Church,” the Synod was designed to be “a continuance after the Council of the great abundance of benefits that We have been so happy to see flow to the Christian people during the time of the Council.” That is, the Synod would make the conciliar turmoil a permanent feature of the life of the Church. Accordingly, among the stated purposes of the Synod at its creation was “to facilitate agreement… on essential matters of doctrine and on the course of action to be taken in the life of the Church.” In other words, the establishment of a universal Synod introduced into the Catholic Church an equivalent to the Protestant practice of subjecting doctrine to perpetual debate and voting at periodic assemblies, with the inevitable result being doctrinal erosion. In the Catholic Church, as we have seen, this erosion takes the form of maintaining doctrine as a set of official propositions while practically undermining it in any conceivable way short of outright formal contradiction. The Synod is precisely the “permanent council” advocated by that icon of neo-Modernism, the late Cardinal Carlo Mario (“Jesus would never have written Humanae Vitae”) Martini. None other than Cardinal Bergoglio was Martini’s personal choice for the papacy—the next best thing to Martini himself, who saw his days drawing to an end on account of age and illness. It was Martini who organized the St. Gallen’s group that plotted in secret for Bergoglio’s elevation to the papacy, as the infamous pedophile-protector Cardinal Danneels, a key member of the group along with Cardinal Kasper, now freely admits. Our modernist pope, who hails his patron Martini as “a father for the whole Church”, has just written a fawning preface for a newly published multi-volume collection of the heretic’s writings. In that preface Francis praises his patron for “having promoted and accompanied the style of synodality,” declaring: “the inheritance which Cardinal Martini left to us is indeed a precious gift.
While Apostolica Sollicitudo states that the Catholic version of synodality is “directly and immediately subject to the authority of the Roman Pontiff,” what happens when the Pope himself is bent on revolutionizing the Church by employing the Synod as his mechanism? By a remarkably convenient coincidence, it was in the very midst of Synod 2015 that Francis discovered, for the first time in 2,000 years, that the Catholic Church is a “synodal Church.” In his speech commemorating the 50th anniversary of Pope Paul’s creation of the Synod, Francis revealed what he would have us believe is a gnosis hidden from all his predecessors: “it is precisely this path of synodality which God expects of the Church of the third millennium.”
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