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As Phony Synod III Approaches, Cardinal Parolin Gives Hints of the Next Disaster

by Christopher A. Ferrara
January 12, 2018

A video interview with Cardinal Pietro Parolin, the Vatican Secretary of State, provides a window onto the next looming disaster for the Church: the “Synod on Young People, the Faith and Vocational Discernment.” As the Church reels from the effects of the ecclesial H-Bomb that is Amoris Laetitia (AL), Parolin reveals that the next Phony Synod, which will be manipulated from start to finish like the last two, will probably culminate in a document already written as the predetermined “fruit of the Synodal process.”

Parolin advises — or rather warns — that the next Synod will involve “a search for a new relationship of the Church to young people” according to which the Church will “enter into a dialogue with youth” involving “the reality and the understanding of youth.” This will be “a step of evolution” in keeping with AL, which has given rise to “a new paradigm of responsibility excluding any paternalism”, “a change of attitude”, “a new spirit, a new approach.”

There is great danger lurking in this word salad. What exactly is this “new relationship with young people” for which the Synod will “search”? What is meant by “a new paradigm of responsibility” without “paternalism”? What “change of attitude” is expected?  And what is the “new spirit, a new approach” that will supposedly emerge?

That is for them to know and for us to find out.  The only mystery is what they are already preparing to spring on us.  The process will undoubtedly mirror that of Phony Synods I and II on the Family, following which AL introduced the very thing the Synod Fathers had insistently rejected: the admission of public adulterers to Holy Communion.  That is, Phony Synods I and II really had nothing to do with the predetermined outcome of AL.  So it will very likely be with Phony Synod III.

An alarming clue is provided in Parolin’s remark that the “dialogue with youth” at Phony Synod III will involve their “weaknesses and fears.”  Here I would point to the incredible title of Chapter 8 of AL: “Accompanying, Discerning and Integrating Weakness.”  That is, “integrating” the “weakness” of the “divorced and remarried” by admitting them to Holy Communion while they continue to engage in adulterous relations — an enormity Pope Francis has had the audacity to label “authentic Magisterium” even as numerous bishops quietly refuse to implement it and seven prelates, including one cardinal, publicly condemn it as “a discipline alien to the entire Tradition of the Catholic and Apostolic faith.”

What seems to be coming, then, is an application of AL to the “weakness” of youth so as to institutionalize the toleration of their “irregular unions,” meaning cohabitation without marriage. To quote AL (n. 78), which dares to invoke the name of Our Lord as a warrant for the moral subversion to be introduced in Chapter 8:

“The light of Christ enlightens every person (cf. Jn 1:9; Gaudium et Spes, 22).  Seeing things with the eyes of Christ inspires the Church’s pastoral care for the faithful who are living together or are only married civilly, or are divorced and remarried…. When a couple in an irregular union attains a noteworthy stability through a public bond – and is characterized by deep affection, responsibility towards the children and the ability to overcome trials – this can be seen as an opportunity, where possible, to lead them to celebrate the sacrament of Matrimony.”

So, according to the “new paradigm,” the concept of living in sin has been abolished in favor of cohabitation and adultery as merely stages leading — possibly but not necessarily — to the Sacrament of Matrimony.  That people embroiled in such sinful unions are in peril of damnation has been completely eclipsed by the “new paradigm.” Thus will Phony Synod III predictably attempt to validate relationships between “the young” that constitute, objectively, habitual mortal sin.  Indeed, practically speaking, the application of AL tends to the abolition of the very concept of mortal sin in favor of the insane idea that sinful behaviors are merely points on a continuum of the good that are more or less good, never simply immoral as such.

We must, then, prepare for the worst as Phony Synod III approaches — with confidence, however, that God will draw a greater good from “this disastrous papacy.”  By His permissive will, God has allowed this disaster to happen, perhaps because it will involve a great winnowing of the Church by which her enemies will be exposed and her defenders revealed in anticipation of a great historical climax in the long-delayed Consecration of Russia — probably in the midst of the most dramatic developments for the Church and the world.