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Offline Incredulous

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TLM Resistance to the Synod?
« on: September 07, 2023, 01:49:31 PM »
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    • Among the alphabet Traditional Latin Mass groups (SSPX, SSPX Resistance, FSSP, SSPV, CMRI, ICK…) which ones are effectively speaking out against the Jєω-Pope’s demonic Synod?

    I’ll tell you.  It’s the TFP.

    Tradition, Family & Property has committed it’s resources to getting the word out to the complacent Catholic world by  giving out free copies of the following book to all American bishops. They are also using their extensive social media network to educate and campaign against Francis’s masonic synod.


    Introduction to the Book, The Synodal Process Is a Pandora’s Box
    by José Antonio Ureta and Julio Loredo de IzcueAugust 26, 2023

    The following text is taken from the introduction of the recently published book, “The Synodal Process Is a Pandora’s Box,”written by TFP members José Antonio Ureta and Julio Loredo de Izcue. You can purchase the book here.
    ✧                    ✧                    ✧
    Introduction to the Synodal Process Is a Pandora’s BoxIntroduction to the Synodal Process Is a Pandora’s Box

    Introduction
    Pope Francis has convened a Synod on Synodality in Rome under the motto, “For a Synodal Church: Communion, Participation, and Mission.” It is the Sixteenth Ordinary General Assembly of the Synod of Bishops.
    Despite its potentially revolutionary impact, the debate around this Synod has largely remained restricted to insiders. The general public knows little about it, a gap we seek to fill here by explaining what is at stake. A plan is afoot to reform Holy Mother Church which, carried to its final consequences, could subvert her very foundations.
    Although it is an Ordinary Assembly, several factors make this Synod an unusual event, which some would like to be a watershed in Church history, a sort of de facto Third Vatican Council.

    No Ordinary Assembly

    The first factor is its very structure. After extensive international consultation, as many as two plenary sessions are planned in Rome in 2023 and 2024, preceded by a spiritual retreat for participants.

    A second factor is its content. While ordinary General Assemblies usually deal with specific issues (Youth in 2018, Family in 2015, and so on), this time, they intend to question the very structure of the Church. They propose to rethink the Church, transforming it into a new “constitutively synodal Church”    1 by changing the basic elements of its organic constitution. This change is so radical that the Synod docuмents speak of “conversion,” as if the Church has been on the wrong path and needs to make a U-turn.

    A third factor making this assembly unusual is its processive character. This Synod is not meant to discuss doctrinal or pastoral issues and come to conclusions but to undertake an “ecclesial process” to reform the Church. Many fear that.

    Thus, synodality risks becoming one of those “talismanic words” that the Catholic thinker Plinio Corrêa de Oliveira wrote about, meaning highly elastic words that are susceptible to being radicalized and abused for propaganda. Manipulated by propaganda, “[a talisman-word] begins to shine with a new radiance, fascinating the patient and taking him much farther than he could have imagined.”2

    This radical reform of the Church, say Synod promoters, would reclaim old procedures of communitarian participation of the early Church too long neglected because of the hegemony of a flawed hierarchical ecclesiology one needs to overcome.3

    The Synod on Synodality thus stands as a watershed in Church history and, specifically, in the current pontificate. Pope Francis “is preparing his capital reform: synodality,” writes Vaticanist Jean-Marie Guénois. “He hopes to turn the pyramidal, centralized, and clericalized Church into a more democratic and decentralized community.”4

    The German Synodaler Weg

    Among the most engaged in the Church’s “synodal conversion” is a majority of German bishops, who have launched a “path” of their own: the Synodaler Weg. This Weg concentrates and revives the most extreme claims of German progressives.
    For its promoters, the Weg should not be limited to Germany. Instead, it should serve as a model and driving force for the universal Synod. The Germans thus appear as an extreme, albeit articulate and influential faction in the vast universe of synodality promoters. Some Vaticanists fear the influence of German progressives could be decisive in the synodal work, as was partly the case during the Second Vatican Council, when “the Rhine flow[ed] into the Tiber.”5
    Taken to its final consequences, the Weg would imply a profound subversion of the Holy Roman Catholic Church. Cardinal Gerhard Müller, former prefect of the Congregation for the Doctrine of the Faith, has stated: “They are dreaming of another church that has nothing to do with the Catholic faith . . . and they want to abuse this process, for shifting the Catholic Church—and not only in [an]other direction but in the destruction of the Catholic Church.”6
    Should the universal Synod accept even part of the German Weg, it could disfigure and end the Church as we know it. Of course, this would not be the end of the Catholic Church. Comforted by the divine promise, she has the certainty of indefectibility. Because of that prerogative, she will endure until the end of time (see Matt. 28:20), and the gates of hell will not prevail against her (see Matt. 16:18).

    A Failed Path

    Before applying the Synodal Way to the Catholic Church, its promoters would do well to study similar experiments in other religions that have proven unsuccessful. Take the example of the Church of England, which embarked on its particular “Synodical Way” in the 1950s.

    The testimony of Gavin Ashenden, former Anglican bishop and chaplain to H.M. Queen Elizabeth II, now a Catholic convert, is noteworthy:

    Quote
    “Ex-Anglicans believe they can offer some help” because they have witnessed the “ploy” of synodality used in the Church of England “to such divisive and destructive effect.”
    “The fact is that the ex-Anglicans have seen this trick played on the Church before. It is part of the spirituality of the progressives. Very simply put, they wrap up quasi-Marxist content in a spiritual comfort blanket and then talk a lot about the Holy Spirit.”7
    A similar warning comes from Fr. Michael nαzιr-Ali, former Anglican bishop of Rochester and now a Catholic priest. He urges bishops to learn from the resulting “confusion and chaos” among Anglicans and other Protestants.8
    One need not go far to see the failure of this approach. The disaster of the Church in Germany is patent. Ironically, the Synodaler Weg is meant to serve as a model to reform the universal Church. However, everyone sees the Church in Germany almost disappearing amidst the worst crisis in its history because it applied ideas and practices similar to those inspiring the Weg.
    Why would anyone want to impose a path on the Church that has led to disaster elsewhere?

    Furthermore, as this book will show, hardly anyone is excited about the Synodal Way, whether universal or German. The number of people involved in the various consultative processes is laughable. There is general indifference. Will the Synodal Way promoters interpret this indifference properly? Will they realize that they are playing their ball game to empty bleachers? Alas, were it only a soccer game! Nothing less than the Bride of Christ is at stake!

    From Conciliarism to Permanent Synodality

    While its advocates present the synodal spirit as modern and up-to-date, it draws on ancient errors and heresies.
    The so-called conciliarist current arose as early as the fifteenth century under the pretext of accommodating the Church to the new mentality born with Humanism. Its advocates sought to reduce the pope’s hierarchical power in favor of a conciliar assembly. Expressing “the will of the faithful,” the Church should be structured into largely autonomous local and regional synods, each with its language and customs. These synods were to meet periodically in a General Council or Holy Synod, holding the Church’s highest authority. The pope, reduced to a primus inter pares (the first among equals), was supposed to submit to the councils’ decisions reached through an equal vote of their participants.
    In its most authentic manifestations, the spirit animating the German Synodaler Weg and the universal Synod assumes and revives these old errors, condemned by several popes and councils.
    Then-Cardinal Joseph Ratzinger denounced these old errors: “In the light of the Tradition of the Church and her sacramental structure and specific purpose, the idea of a mixed synod as the supreme permanent governing authority of national churches is a delusion. Such a synod would lack all legitimacy and obedience to it should be decisively and clearly refused.”9

    “I Have Become an Outcast to My Kindred, a Stranger to My Mother’s Children”

    To a diligent observer, this panorama takes on apocalyptic tones. A maneuver is underway to demolish Holy Mother Church by erasing the basic elements of her organic constitution and doctrine, rendering her unrecognizable. As mentioned, Cardinal Müller warns that, if applied maximally, the synodal reforms—in their promoters’ utopian intentions—may lead to “the destruction of the Catholic Church.” This destruction is all the more terrible as it is perpetrated by consecrated hands that should guard her from all danger. Never has Paul VI’s warning resonated as now: “Some practice . . . self-demolition. . . . The Church is being affected by those who are part of it.”10

    Faced with such a dire outlook, many Catholics feel lost, discouraged, confused, perplexed, and even disappointed, and not all react appropriately. Some give in to the temptation of sedevacantism—they abandon the Church and become self-referential. Others succuмb to the temptation of apostasy—they abandon the Church to embrace false religions. Most sink into indifference, leaving the Church to her sad fate. All of them are blatantly wrong! Amicus certus in re incerta cernitur (a friend in need is a friend indeed). Now is the time when Holy Mother Church needs loving and fearless children to defend her against external and internal enemies. God will hold us accountable!

    We ask ourselves, as did Plinio Corrêa de Oliveira in 1951, “how many are they who live in union with the Church during this moment that is tragic as the Passion was tragic, this crucial moment of history when all mankind is choosing to be for Christ or against Christ?” And also, “We must think as the Church thinks, have the Mind of the Church, proceed as the Church wishes in all the circuмstances of our lives. . . . It supposes the sacrifice of an entire lifetime.”11 This sacrifice of fidelity is all the more painful when directed toward authorities who do not always appreciate it and sometimes persecute it bitterly.
    We can almost exclaim, paraphrasing the psalmist, “I have become an outcast to my kindred, a stranger to my mother’s children” (Ps. 68:9—NABRE). Yes, a stranger, but still in my mother’s house, that is, within the Holy Roman Catholic and Apostolic Church, outside of which there is no salvation.
    This is the spirit that animates the authors of this book.
    *      *      *
    The authors especially thank Mr. Juan Miguel Montes and Mr. Mathias von Gersdorff for their valuable contributions to the writing of this work.

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    Offline SimpleMan

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    Re: TLM Resistance to the Synod?
    « Reply #1 on: September 07, 2023, 04:27:41 PM »
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    • Best just ignored.

    There is nothing about this synod that is of use to any of us.
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    Offline Incredulous

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    Re: TLM Resistance to the Synod?
    « Reply #2 on: September 07, 2023, 05:50:11 PM »
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    • Quote from: SimpleMan on September 07, 2023, 04:27:41 PM
    Best just ignored.

    There is nothing about this synod that is of use to any of us.

    That’s indifferentism.

    It’s the same advice that Boston’s consiliar Cardinal O’Malley gave to his flock in April 2023 when 800 satanists held a convention 10 blocks from his Cathedral.



    We have a Catholic duty to keep fighting the modernist schism.


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    Offline Meg

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    Re: TLM Resistance to the Synod?
    « Reply #3 on: September 07, 2023, 06:14:21 PM »
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    • Quote from: Incredulous on September 07, 2023, 05:50:11 PM
    That’s indifferentism.

    It’s the same advice that Boston’s consiliar Cardinal O’Malley gave to his flock in April 2023 when 800 satanists held a convention 10 blocks from his Cathedral.



    We have a Catholic duty to keep fighting the modernist schism.

    I agree.

    I looked on DICI to see if the SSPX has said anything about the synod, and all I could find was a few paragraphs at the end of an article. It wasn't at all critical though. It was just a report of what Francis said on the plane regarding the synod. Such a wimpy cop out for the SSPX to not address the situation in a proper manner; +ABL would have addressed it properly. 

    Pope Francis: In Flight Conference on the Return from Mongolia - FSSPX.Actualités / FSSPX.News


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    "It is licit to resist a Sovereign Pontiff who is trying to destroy the Church. I say it is licit to resist him in not following his orders and in preventing the execution of his will. It is not licit to Judge him, to punish him, or to depose him, for these are acts proper to a superior."

    ~St. Robert Bellarmine
    De Romano Pontifice, Lib.II, c.29

    Offline SimpleMan

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    Re: TLM Resistance to the Synod?
    « Reply #4 on: September 07, 2023, 07:12:07 PM »
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    • Quote from: Incredulous on September 07, 2023, 05:50:11 PM
    That’s indifferentism.

    It’s the same advice that Boston’s consiliar Cardinal O’Malley gave to his flock in April 2023 when 800 satanists held a convention 10 blocks from his Cathedral.



    We have a Catholic duty to keep fighting the modernist schism.

    No, it's not.  

    I merely meant that there is absolutely nothing in it worth taking to heart, or even trying to analyze.  It is a veritable "Gish gallop" of assertions that are so dense, and so wordy, that trying to take each of them, one by one, and refute them, is IMO just a waste of time.  Average Catholics in the pew know bupkis about the Faith anyway, I don't think they're going to say "oh, man, Synod docuмents, let me see what they say", and be influenced by them.  This thing reads like a doctoral dissertation.

    If anyone wants to do that, be my guest, but at age 63 this month, I might have 20, 30 if I'm blessed (Deo volente, in good health), years left, and those weeks I'd spend picking through this overwritten load of ******** are time (a) I can never get back and (b) better spent on other things... like reading traditional Catholic books and articles.
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    Offline Incredulous

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    Re: TLM Resistance to the Synod?
    « Reply #5 on: September 07, 2023, 09:33:23 PM »
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    • The feedback on the TFP’s anti-Synod campaign doesn’t match your generalization of the diverse Catholic world.

    There are plenty of conservative Catholics looking for guidance on the errors of the Synod.  The TFP’s Synod book sales and speaking engagements have never been higher.

    This is a defining moment, when Bergolio’s schism has to justify the Synod and they can’t. 

    It’s an obvious crime in the making and it’s time for militant Catholics to speak out.

    Viva Cristo Rey!   :incense:
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    Offline SimpleMan

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    Re: TLM Resistance to the Synod?
    « Reply #6 on: September 07, 2023, 09:53:20 PM »
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    • Quote from: Incredulous on September 07, 2023, 09:33:23 PM
    The feedback on the TFP’s anti-Synod campaign doesn’t match your generalization of the diverse Catholic world.

    There are plenty of conservative Catholics looking for guidance on the errors of the Synod.  The TFP’s Synod book sales and speaking engagements have never been higher.

    This is a defining moment, when Bergolio’s schism has to justify the Synod and they can’t.

    It’s an obvious crime in the making and it’s time for militant Catholics to speak out.

    Viva Cristo Rey!  :incense:

    I am very thankful for the TFP's book, and hope to read it in the near future.  From what I know of it already, it tells me all about the Synod I need to know.

    I can only hope that the Synod will be the "jump the shark" event for Newchurch, at which time it will be seen for what it is.
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    Offline Ladislaus

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    Re: TLM Resistance to the Synod?
    « Reply #7 on: September 07, 2023, 10:02:33 PM »
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    • To me, opposing the Synod is a tacit or implicit recognition of their authority ... treating the Synod as if it had any reality whatsoever.  As far as I'm concerned this might as well be the "Church of England" issuing these docuмents.  This entire Conciliar Church needs to be delegitimized.
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    Offline SimpleMan

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    Re: TLM Resistance to the Synod?
    « Reply #8 on: September 07, 2023, 11:16:13 PM »
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    • Quote from: Ladislaus on September 07, 2023, 10:02:33 PM
    To me, opposing the Synod is a tacit or implicit recognition of their authority ... treating the Synod as if it had any reality whatsoever.  As far as I'm concerned this might as well be the "Church of England" issuing these docuмents.  This entire Conciliar Church needs to be delegitimized.
    That's kind of the angle from which I was coming.  Knowing the errors of the Synod, and being able to refute them, is a good thing.  But as I tried to read it, skipping around, it looked almost like something AI would write.  (For all we know, they may have used AI.)  So I just threw up my hands and said "ain't got no time for this".  The Summa Theologica is dense and scholarly, but at least it makes sense. 

    I plan to read the TFP book, and from what I know so far, they've pretty well covered it, in language anyone can understand.  Good job.
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    Offline Incredulous

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    Re: TLM Resistance to the Synod?
    « Reply #9 on: September 08, 2023, 11:05:58 AM »
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    • Quote from: Ladislaus on September 07, 2023, 10:02:33 PM
    To me, opposing the Synod is a tacit or implicit recognition of their authority ... treating the Synod as if it had any reality whatsoever.  As far as I'm concerned this might as well be the "Church of England" issuing these docuмents.  This entire Conciliar Church needs to be delegitimized.

    I see your point, but at the same time Our Lady’s graces are flowing and many Catholic souls are waking up to the criminal consiliar schism.

    They are fair game for conversion to Catholic tradition.

    As we approach the mega blowout (end of the 5th Age of the Church) we need as many trad remnant souls on our side praying, as we can get.
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    Offline 2Vermont

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    Re: TLM Resistance to the Synod?
    « Reply #10 on: September 09, 2023, 11:25:31 AM »
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    • Incred,

    Here is Novus Ordo Watch's response:

    Libsyn Directory

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    Offline Incredulous

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    Re: TLM Resistance to the Synod?
    « Reply #11 on: September 09, 2023, 12:52:01 PM »
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    • Quote from: 2Vermont on September 09, 2023, 11:25:31 AM
    Incred,

    Here is Novus Ordo Watch's response:

    Libsyn Directory

    Thanks 2Vermont!

    A sample of their list of articles follows.

    Good stuff, but maybe still, too trad intellectual for the conservative Catholic wanting guidance.


    Now That Francis Has Created Congar’s “Different Church,” Can We Stop Calling it Catholic?
    By:  Robert Morrison | Remnant Columnist
    Now That Francis Has Created Congar’s “Different Church,” Can We Stop Calling it Catholic?

    “Like the child who takes a perverse pleasure in destroying, it seems that Congar had no greater joy in life than that of witnessing the dilapidation of the treasure of the Church and the destruction of the unity of the Mystical Body of Christ.” (Fr. Dominique Bourmaud, One Hundred Years of Modernism)

    When Francis reconvenes the Synod on Synodality in Rome on October 4, 2023, the world will see how much progress he has made in completing the plans for “a different church” he announced almost two years ago:

    “Dear brothers and sisters, may this Synod be a true season of the Spirit!  For we need the Spirit, the ever new breath of God, who sets us free from every form of self-absorption, revives what is moribund, loosens shackles and spreads joy. The Holy Spirit guides us where God wants us to be, not to where our own ideas and personal tastes would lead us. Father Congar, of blessed memory, once said: ‘There is no need to create another Church, but to create a different Church’ (True and False Reform in the Church). That is the challenge. For a ‘different Church,’ a Church open to the newness that God wants to suggest, let us with greater fervour and frequency invoke the Holy Spirit and humbly listen to him, journeying together as he, the source of communion and mission, desires: with docility and courage.” (Francis, October 9, 2021, Address to Open the Synod)

    Many faithful Catholics have managed to ignore the Synod on Synodality thus far, but those who now want a primer on the Synod need look no further than these words from Francis about Congar’s inspiration. Fr. Matthias Gaudron’s description of Yves Congar in his The Catechism of the Crisis in the Church provides enough detail on the man to alert us to the likelihood of wickedness involved with any project following his lead:

    “Subject to strict surveillance after 1947 (he would later say: ‘From the beginning of 1947 until the end of 1956, I experienced nothing but an uninterrupted series of denunciations, warnings, restrictive or discriminatory measures, and mistrustful interventions’), he cleaved to the same ideas (in his intimate diary, he relates that twice while at Rome he went to urinate against the door of the Holy Office as a sign of revolt!). Nevertheless, Yves Congar was summoned as an expert to Vatican II by John XXIII and greatly influenced the Council. John Paul II named him cardinal in October 1994.” (p. 36)
    Quote
    As we can see from the Synod’s first two years, Francis and those leading the Synod have already created a different church, one that no longer resembles the Catholic Church.
    As filthy as it was for Congar (“of blessed memory”) to urinate on the door of the Holy Office, he actually treated the Catholic Faith with even less respect, which is why he had been “subject to strict surveillance” by the Church during the pontificate of Pius XII. Here, for instance, is how he praised one of the Church’s greatest enemies:

    “Luther is one of the greatest religious geniuses of all history. In this regard I put him on the same level as St. Augustine, St. Thomas Aquinas, or Pascal. In a certain way, he is even greater. He entirely rethought Christianity . . . I studied Luther a lot. Scarcely a month goes by without my revisiting his writings.” (The Catechism of the Crisis in the Church, p. 36)
    Unfortunately, Congar’s studies of Luther allowed him to learn the all-important lesson of keeping the “reforms” within the bounds necessary to avoid being censured — Congar thus learned how to push the limits of heterodoxy. That is the critical insight of the book Francis cited as inspiration for his push to “create a different church.”
    As we can see from the Synod’s first two years, Francis and those leading the Synod have already created a different church, one that no longer resembles the Catholic Church:

    Church Identification. The Synod’s Instrumentum Laboris for the October 2023 meeting has 114 references to the “Synodal Church” and 26 references to the “Catholic Church,” most of which are simply to identify the “Eastern Catholic Church.” By giving the “different church” a new name, Francis has made it much simpler for us to discern that the Synodal Church definitely is not the Catholic Church.

    Membership. In his 1943 encyclical, Mystici Corporis, Pius XII clearly explained the membership of the Catholic Church:
    “Actually only those are to be included as members of the Church who have been baptized and profess the true faith, and who have not been so unfortunate as to separate themselves from the unity of the Body, or been excluded by legitimate authority for grave faults committed.” (Mystici Corporis, §22)

    Conversely, the Synodal Church has a much more amorphous membership, which appears to include all baptized people:
    “[A] synodal Church is founded on the recognition of a common dignity deriving from Baptism, which makes all who receive it sons and daughters of God, members of the family of God, and therefore brothers and sisters in Christ, inhabited by the one Spirit and sent to fulfil a common mission.” (Instrumentum Laboris)

    Quote
    The Synodal Church does not explicitly reject Catholics, but it includes those who Pius XII (like his predecessors) always excluded from membership in the Catholic Church.
    Throughout its docuмents, the Synod frequently suggests that its membership is synonymous with the People of God:
    “Indeed, both synodality and ecuмenism are rooted in the baptismal dignity of the entire People of God.” (Instrumentum Laboris)
    As Fr. Dominique Bourmaud described in his One Hundred Years of Modernism, it was Congar who helped introduce this concept of the “People of God” in the Vatican II docuмents:

    “To Congar, friend of Rahner, do we owe the schema of Lumen Gentium, which, with its famous ‘subsistit,’ claims that the separate Churches belong to the Church of Christ — pure heresy. Small wonder if equivocacy of terminology was rampant at the Council. Where the traditional magisterium dealt with the nature of the Church, Congar spoke instead of the mystery of the Church; where Pius XII consecrated the notion of member of the Mystical Body of Christ, Congar inserted Tyrrell’s vague notion of ‘communion of the People of God.’ Why? Because one is or is not a member of a body, but one can be more or less in communion.”

    Thus, the Synodal Church does not explicitly reject Catholics, but it includes those who Pius XII (like his predecessors) always excluded from membership in the Catholic Church.

    Missionary Spirit. The actual Catholic Church understands its relationship to the world in terms of the mission Our Lord gave it. Leo XIII described this mission in his 1885 encyclical on the Christian Constitution of States, Immortale Dei:
    “For the only-begotten Son of God established on earth a society which is called the Church, and to it He handed over the exalted and divine office which He had received from His Father, to be continued through the ages to come. ‘As the Father hath sent Me, I also send you.’ ‘Behold I am with you all days, even to the consummation of the world.’ Consequently, as Jesus Christ came into the world that men ‘might have life and have it more abundantly,’ so also has the Church for its aim and end the eternal salvation of souls, and hence it is so constituted as to open wide its arms to all mankind, unhampered by any limit of either time or place. ‘Preach ye the Gospel to every creature.’”

    The world will hate us for trying to convert souls, but that will remain the Church’s mission until the consummation of the world.
    Quote
    So, according to Congar, we should not try to convert souls to the Church because we might be motivated by seeing large numbers of converts.
    As quoted by Fr. Bourmaud in One Hundred Years of Modernism, Congar rejected the Church’s mission, apparently because it opposed his heretical views:

    “Today nobody can claim that any need to save souls from hell is what accounts for the missions. God saves them without their knowing the Gospel. Otherwise we should all leave for China.” (Fr. Bourmaud cited the following for this quote from Congar: Jean Puyo, Jean Puyo Interroge le Père Congar: Une Vie pour la Vérité (Paris: Centurion, 1975))
    Crucially, it appears that Congar could not have expressed this heretical rationale for abandoning proselytism in his True and False Reform of the Church without compromising his unholy undertaking of reforming the Church, so he crafted the thoroughly disingenuous position that trying to convert souls is bad because Catholics may begin to place too much weight on seeing the fruits of their labors:

    “Some time ago I published a study on proselytism and evangelization in which I made a contrast between two attitudes that we can adopt. Using these two terms, we can see how we pursue the success of the institution of which we are ministers (proselytism) rather than seeking the spiritual good of others and their grounding and progress in Christ (evangelization). Looking at our real motives and the spirit of our actions, we perceive sometimes that we have allowed ourselves to be overtaken by enthusiasm and by a preoccupation with what is easy and immediate. So ultimately what we’re looking for, it seems, is converts to our group, numbers in our organizations, growing influence, and the support of influential people.”
    So, according to Congar, we should not try to convert souls to the Church because we might be motivated by seeing large numbers of converts. He makes it seem as though Our Lord did not understand human nature when He gave the Church its mission! Congar surely knew how to work wonders with his malicious sophistry, much to the detriment of the Mystical Body of Christ.

    Although Francis routinely condemns proselytism, the Instrumentum Laboris does not directly condemn proselytism but instead follows Congar in speaking of the Synodal Church’s missionary spirit in terms of evangelization:
    “As a synodal Church, we are called to discern together the steps we should take to fulfill the mission of evangelization, emphasizing the right of all to participate in the life and mission of the Church and drawing forth the irreplaceable contribution of all the Baptized.”

    Obviously there is no reason for the Synodal Church to convert souls to the Catholic Church. Tragically, it will be naive Catholics who are convinced to leave the Catholic Church to follow the Synodal Church.
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    Congar was “like the child who takes a perverse pleasure in destroying.” And yet he was one of the most influential experts at the Council, a Cardinal, and now the inspiration behind Francis’s Synodal Church.
    Movement and Fluidity. The first sentence of Instrumentum Laboris describes the spirit of movement that animates the Synod: “The People of God have been on the move since Pope Francis convened the whole Church in Synod in October 2021.” Similarly, the Synod’s Docuмent for the Continental Stage (DCS) spoke of the movement as a journey:
    “The DCS will be understandable and useful only if it is read with the eyes of the disciple, who recognizes it as a testimony to the path of conversion toward a synodal Church.”

    Essentially this “path of conversion” boils down to Catholics transmogrifying into anti-Catholics (like Francis, Cupich, McElroy, Martin, Hollerich, Grech, etc.) without having any suspicion that they have lost the Catholic Faith.
    Congar spoke of this same process as one of “becoming”:

    “‘Becoming’ means opening the mind to new dimensions of reality; failing or refusing to do that constitutes a new kind of moral category—a historical fault—a sin against the truth that reality has this dimension of becoming. Further, this is a collective failure, a historical-social failure of responsibility.”

    This is one of those statements from Congar that is so ludicrously anti-Catholic that we can truly understand Fr. Bourmaud’s observation that Congar was “like the child who takes a perverse pleasure in destroying.” And yet he was one of the most influential experts at the Council, a Cardinal, and now the inspiration behind Francis’s Synodal Church.
    Catholicism, on the other hand, does not involve any evolution of the Faith. Indeed, St. Pius X condemned the following proposition in his 1907 Encyclical Condemning the Errors of the Modernists, Lamentabili Sane:
    “The organic constitution of the Church is not immutable. Like human society, Christian society is subject to a perpetual evolution.”

    We see the immutable aspect of the Faith so clearly when we notice that the pre-Vatican II popes could always cite the popes and saints of the Church’s entire history to support their positions. Conversely, today’s “authorities” rarely cite anything other than Vatican II and John Paul II.

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    Whereas the Catholic Church safeguards the beliefs Our Lord entrusted to it, the Synodal Church discovers its beliefs from the “living consensus of the whole body.”
    Content and Source of Beliefs. Naturally, the distinction between the Catholic Church’s immutable Faith and the Synodal Church’s “becoming” will lead to vastly different beliefs. Congar spelled out the need for those differences in his True and False Reform in the Church:

    “In antiquity, the world was stable and the ideal was to continue a tradition. The church was required to be faithful to itself and it hardly felt any need to pursue new human initiatives. By contrast, we have entered a world of perpetual change, marked by an evolution of events that the world interprets as progress. We have acquired a sense of history that is something other than, and more than, simply knowledge of past events; there is a feeling of progress in the world, of development in human affairs. No longer is the church the framework for the whole of social life; no longer does the church carry the world within itself like a pregnant mother. From now on the world stands before the church as an adult reality, ready to call the church to account. It no longer suffices for the church to verify its fidelity to its own tradition. The church now must face up to questions and criticisms with respect to its relationship to the world, to social values, to progress, and to social developments.”

    So we who hold the Catholic Faith remain in the period of “antiquity” described by Congar, which is likely why Francis routinely denounces Traditional Catholics as backwards. Conversely, the “enlightened” followers of Congar are in-sync with the modern world.

    Interestingly, Congar spoke of the “synodal principle” as the means by which a church could “respond to the living consensus of the whole body,” which ultimately translates into following the “predilections of the modern world”:
    “This link between church reform and the synodal principle makes sense. It clearly expresses something fundamental. It is a question of linking together an initiative from the base to the action of the authorities, linking support from the bottom to the leadership of the organization. An assembly, whatever form it may take—chapter, synod, council, congress, palavers—is a place of dialogue where a common will can form and be asserted, and where authorities can respond to the living consensus of the whole body.”

    Whereas the Catholic Church safeguards the beliefs Our Lord entrusted to it, the Synodal Church discovers its beliefs from the “living consensus of the whole body.” In 2023, that “living consensus of the whole body” prompts the Synodal Church to ask the most enlightened of all questions in its Instrumentum Laboris, such as:
    “In the light of the Post- Synodal Apostolic Exhortation Amoris Laetitia, what concrete steps are needed to welcome those who feel excluded from the Church because of their status or sɛҳuąƖity (for example, remarried divorcees, people in polygamous marriages, LGBTQ+ people, etc.)?”

    As faithful Catholics, we can respond to this question with some of our own:
    • Does anyone other than Satan and anti-Catholics benefit from pretending that the Catholic Church and the Synodal Church are the same?
    • Given the fact that the Synodal Church is not the Catholic Church, can Catholics belong to both?
    • Can Francis preside over both the Synodal Church and the Catholic Church?
    • Can our good shepherds, with good conscience, fail to unequivocally denounce the Synodal Church?
    It seems that the answers to each of these questions must be a resounding “no!” We still have good shepherds in the Church who know this. May God grant them the grace to see what is clear and have the courage to act upon it! Immaculate Heart of Mary, pray for us!




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    Re: TLM Resistance to the Synod?
    « Reply #12 on: September 09, 2023, 02:10:28 PM »
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    • +Vigano has been warning us since 2019. We do not have to resort to the TFP cult. Remember that Bishop Mayer, after supporting TFP for decades, came to the realization that TFP is "an anti-Catholic, anti-clerical heretical sect."

    Viganò: ‘Christ is Absent’ From Amazon Synod Working Docuмent
    Warns Instrumentum Laboris reflects 'post-Christian Catholic theology'


    ROME (ChurchMilitant.com) - Archbishop Carlo Maria Viganò is sounding alarm over the upcoming Amazon Synod.
    Speaking to Dr. Robert Moynihan, founder and editor-in-chief of Inside the Vatican, Abp. Viganò said earlier this week that the Instrumentum Laboris — the synod's working docuмent — is an alarming sign that post-Christian ideology is gathering strength inside the Church.
    "Where is the Christian message here?" he asked. "In fact, the figure of Christ is absent. The Synod working docuмent testifies to the emergence of a post-Christian Catholic theology, now, in this moment. And this is very troubling. It is against everything I have worked for and believed for all my life."


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    Re: TLM Resistance to the Synod?
    « Reply #13 on: September 09, 2023, 02:14:59 PM »
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    • We do not have to look to TFP, which is controlled opposition, for leadership. +Vigano and other Catholic leaders are speaking out about the synod.


    Here is Bishop Meyer's letter warning us about the TFP cult:


    Bishop Castro de Meyer, in the following letter to a Catholic mother who lost her son to the TFP, spells out why he first believed them to be Catholic and then later realized they are a “heretical sect”. He addresses their “visceral anticlericalism” in which the TFP laity are put above priests. The bishop points out that “although they do not say or write it, TFP lives and behaves in accord with a principle which fundamentally undermines the truth of Christianity, that is, of the Catholic Church.”
        This letter was published in the Campos daily, La Folha de Manhà in 1991. The original text is dated 1984, two years after Bishop de Castro Mayer's break with TFP. It appeared in Le Sel de la Terre, [no. 28, Spring 1999], in an article entitled, "Docuмents sur la T.F.P".
                                       
    Dear XXXXX,
    I owe a response to your grieving letter of September 24, which, as the postmark indicates, you sent me on September 25,1991.
        In this case, I can only offer the sole advice: pray, pray much, above all the Rosary or at least the five decades of the Rosary, asking the Virgin Mother, Mediatrix of all graces, to enlighten your son and make him see that TFP is an heretical sect because, in fact, although they do not say or write it, TFP lives and behaves in accord with a principle which fundamentally undermines the truth of Christianity, that is, of the Catholic Church.
        In fact, it is de fide that Jesus Christ founded His Church------destined to maintain on earth the true worship of God and to lead souls toward eternal salvation---as an unequal society, composed of two classes: one which governs, teaches and sanctifies, composed of members of the clergy, and the other---the faithful---who receive the teaching, are governed and sanctified. This is a de fide dogma.
        St. Pius X wrote that the Church is, in its very nature, an unequal society, meaning that it comprises two orders of persons: shepherds and flocks, those who belong to the various ranks of the Hierarachy and the faithful multitude. These two orders are so completely distinct that the Hierarchy alone has the right and authority to guide and govern the members to the Church's ends, while the duty of the faithful is that of allowing themselves to be governed and to obediently follow the way given by the governing class (The Encyclical, "Vehementer", February 11, 1906) [7].
        And the entire history of the Church. . .  attests to this truth as a fundamental dogma of the Church's constitution. It was to the Apostles only that Jesus said: “Go and teach all nations”. Too, the Acts of the Apostles show us the life of the Church in the times following Jesus Christ.
        Because of this, it is an heretical subversion to habitually follow a lay person, ---therefore, not a member of the Hierarchy--- as the spokesman of orthodoxy. Thus, they do not look to what the Church says, what the Bishops say, rather what this or that one says.... Nor does it end there: this attitude------even if not openly avowed---actually positions the "leader" as the arbiter of orthodoxy, and is accompanied by a subtle but real mistrust of the hierarchy and of the clergy in general.
        There is a visceral anticlericalism in TFP: everything that comes from the clergy is prejudicially received. Basically, it holds that all priests are ignorant, not very zealous or interesting, and have other such qualities. Well, then, keeping in mind the divine Constitution of the Church which was instituted by Jesus Christ, TFP's habitual anti-clericalism, latent, makes it an heretical sect, and therefore, as I have said, is animated by a principle contrary to the dogma established by Jesus Christ in the constitution of His Church.
        Nevertheless, TFP had a healthy beginning. There was a certain evolution of the apostolate carried out by the bi-weekly newspaper of the Marian Congregation of St. Cecelia, titled, O Legionario. As a serious and well intentioned movement, it sought to strengthen the intellectual and religious formation of the members of that Congregation and, consequently, of the bi-weekly’s readers. It was influential throughout Brazil. That was the era of [its] obedience to Monsignors Duarte and Leme.
        I accompanied and approved its apostolate, also when it began to stray into an anticlerical spirit, which began by its consolidating its position and then reversing it by putting the clergy in tow behind a charismatic layman, with his monopoly on orthodoxy. Perhaps I gave it support beyond a licit point. I retracted it only when it became clear to me that my warnings were not being taken into consideration. They had become useless.
        I ask that you pray for me, Servant in Christ-Jesus,
    Antonio de Castro Mayer, Bishop Emeritus of Campos
    http://www.unitypublishing.com/NewReligiousMovements/FatimaCult.html


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    Re: TLM Resistance to the Synod?
    « Reply #14 on: September 09, 2023, 02:19:35 PM »
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    • Also Bishop Strickland has spoken out strongly against the synod.

    https://bishopstrickland.com/uploads/blog/d7c560a8b8d819ad343a83ba9bbabe0d66868460.pdf


    In a new public letter that echoes the Catholic Church's anti-modernist statements from the late 19th and early 20th centuries, the controversial Bishop of Tyler, Texas, predicts that many of "the basic truths" of the Catholic faith will be challenged during the upcoming October meeting in Rome of the Synod of Bishops on synodality.
    Having previously accused Pope Francis of "undermining the Deposit of Faith," Bishop Joseph Strickland warns in his Aug. 22 letter of "the evil and false message" that he said has "invaded" the church. 
    Strickland also urges his readers to be wary of any "attempts to present an alternative to the Gospel of Jesus Christ," and declares that anyone who resists such changes is not seeking to leave the church. 
    "Instead, those who would propose changes to that which cannot be changed seek to commandeer Christ's church, and they are indeed the true schismatics," Strickland wrote in his provocative three-page letter, addressed to the Catholics in his diocese.
    Appointed by Pope Benedict XVI in 2012 to become the Tyler Diocese's fourth bishop, Strickland in recent years has cultivated the public persona of an outspoken firebrand who does not hesitate to challenge the current pope's leadership or criticize his fellow bishops in public. His leadership of the East Texas diocese is currently the subject of a Vatican investigation, known formally as an apostolic visitation.
    In addition to his social media posts questioning Francis' fidelity to the Catholic faith and endorsing videos attacking the current pontiff as a "diabolically disoriented clown," Strickland has questioned the concept of synodality, a historical practice where bishops consult the faithful in communion with the universal church.
    Francis has sought to revive synodality. In 2020, the pope announced the Synod of Bishops on synodality, a three-year process of consulting the world's Catholics in advance of gatherings in 2023 and 2024 in Rome of bishops and voting delegates, including lay men and women.
    Many of the consultations highlighted issues such as how the church can be a more welcoming space to marginalized people, including LGBTQ Catholics, and can better integrate women into leadership positions, including the possibility of ordained ministry.

    While Francis has described synodality as "what God expects of the church in the third millennium," Strickland struck a different note during a radio interview in 2020: "All this synodality is garbage as far as I'm concerned. It just is not living the truth."
    In his new letter, Strickland lists seven "basic truths" that encompass official Catholic teachings on sɛҳuąƖ morality, the sacraments, redemptive suffering, and the theological claim that only the Catholic Church provides the authentic path to salvation. 
    "We must hold fast to these truths and be wary of any attempts to present an alternative to the Gospel of Jesus Christ, or to push for a faith that speaks of dialogue and brotherhood, while attempting to remove the fatherhood of God," Strickland wrote. 
    On the possibility that conservative Catholics will be labeled "schismatics" for disagreeing with proposed changes that could emerge from the synod, Strickland added that "no one who remains firmly upon the plumb line of our Catholic faith is a schismatic."
    Strickland outlined his seven "basic truths," and his defenses of them, in a manner consistent with two early 20th-century papal docuмents that he quoted and posted on X, formerly known as Twitter, the day before the letter's release. 
    In those docuмents — "Syllabus Condemning the Errors of the Modernists" and "The Oath Against Modernism" — Pope St. Pius X reiterated traditional Catholic doctrines and sought to defend them against what he saw as errors in some then-emerging philosophical trends and historical-critical approaches to biblical scholarship.
    Several other conservative prelates have raised concerns about the synod of synodality. Reflecting longrunning conservative criticisms during Francis' pontificate, Cardinal Raymond Burke claims in the preface of a new book that the pope is risking confusion and even schism in leading the synod.

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