NB: Archbishop Lefebvre has called the Conciliar Church a schismatic Church since the 1970's, this is not a new understanding of what is happening. It is only in light of the extreme applications of Vatican II under Pope Francis that this schism is more apparent!

Just a few examples of Archbishop Lefebvre making it clear that the Conciliar Church is schismatic:

• "This Council represents, in our view and in the view of the Roman authorities, a new Church which they call the Conciliar Church." (Le Figaro, August 4, 1976)
  
  
• "It is not we who are in schism but the Conciliar Church." (Homily preached at Lille, August 29, 1976)
  
  
• “What could be clearer? We must henceforth obey and be faithful to the Conciliar Church, no longer to the Catholic Church. Right there is our whole problem: we are suspended a divinis by the Conciliar Church, the Conciliar Church, to which we have no wish to belong! That Conciliar Church is a schismatic church because it breaks with the Catholic Church that has always been. It has its new dogmas, its new priesthood, its new institutions, its new worship… The Church that affirms such errors is at once schismatic and heretical. This Conciliar Church is, therefore, not Catholic. To whatever extent Pope, Bishops, priests, or the faithful adhere to this new church, they separate themselves from the Catholic Church.” (Archbishop Lefebvre, Reflections on his suspension a divinis, July 29, 1976)
  

Now That Francis Has Created Congar’s “Different Church,” Can We Stop Calling it Catholic?

Quote:“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)

Quote:“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:“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)

Quote:“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)

Quote:“[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:“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.”

Quote:“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.’”

Quote:“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))

Quote:“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.”

Quote:“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.”

Quote:“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.”

Quote:“‘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.”

Quote:“The organic constitution of the Church is not immutable. Like human society, Christian society is subject to a perpetual evolution.”

Quote:“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.”

Quote:“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.”

• 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?
  

Archbishop defends giving Holy Communion to Muslim leader, citing Pope Francis and Vatican II
The event, despite Archbishop Steinmetz’s defense, is in violation of Catholic teaching on a fundamental level.



Abp. Steinmetz giving Holy Communion to Sheik Mahairi
Screenshot

Quote:Sheiki is a man known in various spheres of society and maintains a respectful relationship with the Catholic Church. He was also a friend of another archbishop of Londrina, the late Don Albano Cavallin, with whom he had a close relationship. As a friend he participated in the Eucharistic celebration and, entering the communion line, received the body of Christ.

Quote:Despite all the difficulties which currently confront her, ST is able to communicate reasonably well with her doctors with assistance from her mother and, on occasion, speech therapists. Over the course of the last week she has engaged in two separate capacity assessments. I heard evidence from two consultant psychiatrists whose conclusions in relation to her capacity in both domains are set out in full written reports. . . .

She has been described by those who know and love her as “a fighter”. That is how she sees herself. At the heart of the issues in this case is what ST and her family perceive to be a ray of hope in the form of an experimental nucleoside treatment outside the United Kingdom which might offer her hope of an improved quality of life, albeit a life which is likely to end prematurely in terms of a normal life expectancy. She has told her doctors that she wants to do everything she can to extend her life. She said to Dr C, one of the psychiatrists who visited her last week, “This is my wish. I want to die trying to live. We have to try everything”. [Court’s emphasis] Whilst she recognises that she may not benefit from further treatment, she is resistant to any attempt to move to a regime of palliative care because she wants to stay alive long enough to be able to travel to Canada or North America where there is at least the prospect that she may be accepted as part of a clinical trial. . . .

ST is well aware that she has been offered a very poor prognosis by her doctors. She acknowledges that they have told her that she will die but she does not believe them. She points to her recovery from previous life-threatening episodes whilst she has been a patient at the intensive care unit. She believes she has the resilience and the strength to stay alive for long enough to undergo treatment abroad and she wishes the court to acknowledge her right to make that decision for herself.

Quote:In my judgment . . . ST is unable to make a decision for herself in relation to her future medical treatment, including the proposed move to palliative care, because she does not believe the information she has been given by her doctors. Absent that belief, she cannot use or weigh that information as part of the process of making the decision. This is a very different position from the act of making an unwise, but otherwise capacitous, decision. An unwise decision involves the juxtaposition of both an objective overview of the wisdom of a decision to act one way or another and the subjective reasons informing that person’s decision to elect to take a particular course. However unwise, the decision must nevertheless involve that essential understanding of the information and the use, weighing and balancing of the information in order to reach a decision. In ST’s case, an essential element of the process of decision-making is missing because she is unable to use or weigh information which has been shown to be both reliable and true.

Pope Francis urges Buddhists, Muslims, and Shamans to promote their religions during event in Mongolia
Speaking to Buddhist, Shinto, Shaman, Jewish, Muslim, and assorted Christian religious leaders, Pope Francis praised the assembled religions for being the continuation of 'ancient schools of wisdom.'



Pope Francis greets Mongolian President Ukhnaagiin Khürelsükh, September 2023.
Vatican News

Quote:May it be so for us, as committed followers of our respective spiritual masters and faithful stewards of their teachings, ever ready to offer the beauty of those teachings to those whom we daily encounter as friends and companions on our journey. May it be so, for in a pluralistic society committed to democratic values, such as Mongolia is, every religious institution, duly recognized by civil authority, has the duty, and above all the right, to freely express what it is and what it believes, in a way respectful of the conscience of others and in view of the greater good of all.

Quote:In our encounter with one another, we want to share the great treasure we have received, for the sake of enriching a humanity so often led astray on its journey by the myopic pursuit of profit and material comfort.

Quote:May it be so, for in a pluralistic society committed to democratic values, such as Mongolia is, every religious institution, duly recognized by civil authority, has the duty, and above all the right, to freely express what it is and what it believes, in a way respectful of the conscience of others and in view of the greater good of all.

Quote:certain modern liberties, not because she prefers them in themselves but because she judges it expedient to permit them, she would in happier times exercise her own liberty; and, by persuasion, exhortation, and entreaty would endeavor, as she is bound, to fulfill the duty assigned to her by God of providing for the eternal salvation of mankind.

Quote:The union of Christians can only be promoted by promoting the return to the one true Church of Christ of those who are separated from it, for in the past they have unhappily left it. To the one true Church of Christ, we say, which is visible to all, and which is to remain, according to the will of its Author, exactly the same as He instituted it.

Conflicting Evidence Of mRNA Technology Raises Serious Concerns About Rush For Use In New Vaccine Development


(wacomka/Shutterstock)]

• Spike protein toxicity (spikeopathy) from both the virus and when produced by gene codes in people vaccinated with COVID-19 vaccines.
  
• Inflammatory properties in specific lipid nanoparticles (LNPs) used to transport mRNA.
  
• Long-lasting action caused by N1-methyl pseudouridine in the synthetic mRNA—also referred to as modRNA.
  
• Widespread distribution of mRNA and DNA codes via the LNP and viral vector carrier matrices, respectively.
  
• Human cells produce a foreign protein that can cause autoimmunity.
  

https://www.complicitclergy.com/wp-conte...as_box.pdf
   
The Synodal
Process
——Is A——
Pandora’s Box
100 Questions & Answers
José Antonio Ureta
and
Julio Loredo de Izcue
With a Foreword by Cardinal Raymond Leo Burke.

I - The Synod of Bishops

1. What Is the Synod of Bishops?
The Synod of Bishops is a permanent body of the Catholic Church,
external to the Roman Curia, which represents the episcopate. It was
created by Pope Paul VI on September 15, 1965, with the motu proprio
Apostolica sollicitudo.
The Synod is convened by the pope, who sets the topic. It can meet in
three forms: Ordinary General Assembly for matters concerning the good
of the universal Church, Extraordinary General Assembly for urgent
issues, and Special Assembly for matters regarding one or more regions. It
has a merely consultative character but can exercise a decision-making
function when the pope grants it.
So far, there have been fifteen Ordinary General Assemblies of the Synod
of Bishops. This year, 2023, will see the sixteenth.

2. Are a Synod’s Conclusions Binding?
No. In the past, a Synod of Bishops’ Final Document had no magisterial
value since its role was to give suggestions to the supreme pontiff. The
pope collected the Synod’s ideas and published a post-synodal apostolic
exhortation, which proposed the conclusions of the Synod to the whole
Church, sometimes with significant modifications. This papal document
constituted magisterium. After the reforms introduced by Pope Francis in
2015, the Final Document becomes directly part of the ordinary
magisterium if expressly approved by the Roman pontiff. And if the pope
previously grants the Synod decision-making power, its Final Document
becomes part of the ordinary magisterium once ratified and promulgated
by the pope.

3. Can a Pope or Synod of Bishops Change the Catholic
Church’s Doctrine or Structures?
No. Neither the pope, the Synod of Bishops, nor any other ecclesiastical
or secular body has the authority to change the doctrine or structures of the
Church, set and entrusted in deposit by her divine Founder. The First
Vatican Council teaches:

13. For the doctrine of the faith which God has revealed is put forward • not as some philosophical discovery capable of being perfected by human intelligence, • but as a divine deposit committed to the spouse of Christ to be faithfully protected and infallibly promulgated. 14. Hence, too, that meaning of the sacred dogmas is ever to be maintained, which has once been declared by Holy Mother Church, and there must never be any abandonment of this sense under the pretext or in the name of a more profound understanding.1 The Congregation for the Doctrine of the Faith states: “Like all faithful, the Roman pontiff is under the Word of God, the Catholic faith … . He does not decide according to his own will but gives voice to the will of the Lord, who speaks to man in the Scripture lived and interpreted by Tradition; in other words, the Primate’s episkopè has the limits set by divine law and the Church’s inviolable divine constitution contained in Revelation.” 2 

4. What Changes Did Pope Francis Introduce at the Synod of Bishops? In 2015, Pope Francis announced profound changes to the Synod of Bishops on the fiftieth anniversary of its institution. Expressing his desire that the entire People of God be consulted in the preparation of the synodal assemblies, the pope proposed a plan to create a new “Synodal Church” based on this premise: Given their supernatural sense of faith (sensus fidei), the entire People of God cannot err (it is infallible in credendo) and has a “flair” to find the ways the Lord opens to His Church. The Synodal Church would be one of reciprocal listening between the faithful people, the episcopal college, and the bishop of Rome to know what the Holy Spirit “saith to the churches” (Apoc. 2:7). To this end, all ecclesial bodies—in parishes, dioceses, and the Roman Curia— should remain connected to the base and always start “from people and their daily problems.” 3 Getting to work, Pope Francis altered the Synod of Bishops with the apostolic constitution Episcopalis communio (Sept. 15, 2018) to involve the faithful. The Synod is now divided into three stages: the preparatory phase of consultation with the People of God; the celebratory phase, that is,
the bishops’ meeting in assembly; and the implementation phase, in which
the Assembly’s conclusions, approved by the pope, are to be accepted by
the whole Church.

5. How Does Pope Francis Justify This Radical Change in the
Synod of Bishops?
According to Pope Francis, bishops are both teachers and disciples. They
are teachers when they proclaim “the word of truth in the name of Christ,
head and shepherd.” But they are also disciples, when “knowing that the
Spirit has been bestowed upon every baptized person, he listens to the
voice of Christ speaking through the entire People of God.”
4 The Synod
thus becomes an instrument for giving voice to the whole People of God
through the bishops.

6. What Is the Coming Synod’s Topic and Program?
On April 24, 2021, in an audience with Cardinal Mario Grech, secretary-
general of the Synod of Bishops, Pope Francis approved the theme and
program of the Synod of Bishops’ Sixteenth Ordinary General Assembly.
Thus began the local/national consultation phase with the People of God,
which ended in 2022. The continental phase then began, culminating in
February-March 2023 with the Continental Assemblies, which presented to
the Vatican their conclusions, called a Continental Synthesis. From there,
the Synod moves on to the universal phase, for which two general
assemblies are convened in Rome: the first in October 2023 and the second
in October 2024. A spiritual retreat for all participants will precede the
2023 assembly.
The theme chosen is: “For a Synodal Church: Communion, Participation,
and Mission.” According to the pope, it is a matter of “Journeying together
—laity, pastors, the bishop of Rome.”
1 The greatest difficulty to overcome
“is the clericalism that detaches priests and bishops from people” because
“there is a certain resistance to moving beyond the image of a Church
rigidly divided into leaders and followers, those who teach and those who
are taught; we forget that God likes to overturn things: as Mary said, ‘he
has thrown down the rulers from their thrones but lifted up the lowly’
(Luke 1:52). Journeying together tends to be more horizontal than
vertical.”
2
The next Synod, therefore, will not discuss a specific pastoral theme, as
is usually the case in these assemblies, but the very structure of the Church.
For this reason, it is also known as the Synod on Synodality.

7. Is This Synod Aimed at Reaching Specific Conclusions or
Opening a Process?
Unlike other general Synods, this Synod on Synodality is not held to
discuss doctrinal or pastoral questions and reach specific conclusions but to
open a way, to undertake a process to reform the Church. Its Preparatory
Document proposes to launch “a participative and inclusive ecclesial
process.”3 Rather than a Synod, we should speak of a synodal journey. In the Preparatory Document for the Synod, which we analyze below, the
term process is used no less than twenty-three times, along with synonyms
such as path, itinerary, route, and so forth.
This fluid approach must be seen in the broader perspective of the current
pontificate, which privileges becoming and not being, change and not
stability, search and not a certainty: “We need to initiate processes and not
just occupy spaces.”
4
Cardinal Jean-Claude Hollerich, relator general of the Synod, stated,
“Sitting and talking only make a synod when the talking is about the
journey. Otherwise, it becomes a war of concepts.”

8. Why Did Pope Francis Decide to Hold Two Assemblies?
According to the initial plan, the Synodal Assembly would occur in
Rome in October 2023. However, at the end of the Angelus on Sunday,
October 16, 2022, Pope Francis announced that the Assembly would hold
two sessions, one year apart.
6
The reason given was that “the theme of the synodal Church, because of
its breadth and importance, might be the subject of prolonged discernment
not only by the members of the Synodal Assembly but by the whole
Church.”
7 A new phase of listening to the People of God on what the
delegates discussed in Rome will follow the first Assembly.

9. What Would Happen if a Significant Number of the Faithful
Disagreed With and Rejected the Decisions of the Synod or the
Pope?
There seems to be an internal contradiction in the apostolic constitution
Episcopalis communio, in which Pope Francis altered the Synod of
Bishops. Number 5 declares that every bishop is a disciple “when,
knowing that the Spirit has been bestowed upon every baptized person, he
listens to the voice of Christ speaking through the entire People of God,
making it ‘infallible in credendo.’” This idea is reinforced in number 7,
which insists that “the synodal process not only has its point of departure
but also its point of arrival in the People of God.” It would seem, then, that
the implementation of synodal decisions depends on their good reception
by the faithful, as the Synod Secretariat’s website suggests: “The
conclusions of the Synod, once approved by the Roman Pontiff, are
accepted by the local churches.”

However, section IV of Episcopalis communio, which deals precisely
with the Synod’s implementation phase, provides that diocesan bishops
“see to the reception and implementation of the conclusions of the Synod
Assembly, once they have been accepted by the Roman pontiff” (Art. 19 §
1) and that episcopal conferences “coordinate the implementation of the
aforementioned conclusions in their territory” (Art. 19 § 2).
It says nothing about what would happen if a disagreement arose
between the People of God and the pastors regarding concrete applications
of synodal orientations. If the pastors’ will prevailed, the whole listening
process would appear vain, and the rhetoric of synodality could appear
largely insincere. If the will of the People of God prevailed, the Church
would have been transformed into a de facto democracy.

10. What Is “Synodality”? According to the International Theological Commission, the noun synodality was coined recently and constituted “novel language” not appearing in the Second Vatican Council documents or the Code of Canon Law. In the context of a new model of the Church, according to the Commission, “synodality is the specific modus vivendi et operandi of the Church, the People of God, which reveals and gives substance to her being as communion when all her members journey together, gather in assembly and take an active part in her evangelizing mission.”1 According to Pope Francis, “Synodality is an expression of the Church’s nature, her form, style and mission.”2 And thus, synodality is “a constitutive element of the Church.”3 

11. What Does Synodality Seek? Synod promoters claim that it would be proper for synodality to increase the participation and co-responsibility of all the faithful in the life of the Church. As the Vademecum for the Synod on Synodality prepared by the Synod Secretariat states, “The path of synodality seeks to make pastoral decisions that reflect the will of God as closely as possible, grounding them in the living voice of the People of God… . In articulating the voice of the People of God expressing the reality of the faith on the basis of lived experience.”4 “Synodality calls upon pastors to listen attentively to the flock entrusted to their care.

28. What Does the Working Document for the Continental
Stage Say About Women’s Ordination?
For Synod promoters, women would be among the “excluded
minorities.” The Working Document for the Continental Stage says that a
new culture must be established in the Church, with new practices,
structures, and habits (see no. 60) for full and equal participation of women
in the governing structures of ecclesiastical bodies (see no. 64). It affirms
that many women feel sad that their contributions and charisms are not
always appreciated (see no. 61). Finally, it says that many demand the
female diaconate and the possibility to preach. Some propose the
ordination of women to the priesthood (see no. 64).
Pope Francis himself took a significant step. In April, for the first time in
history, he granted women the power to vote in the Synod. The Roman
pontiff determined that up to 25% of Synod participants would be
laypeople, men and women, all with equal voting rights with the bishops. 30.

31. What Is Behind the “Inclusion” Proposal?
Gavin Ashenden—former Anglican bishop and chaplain to Queen
Elizabeth II, a convert to Catholicism, and now vice-director of the well-
known Catholic Herald daily—denounced the Synod’s Working Document
for the Continental Stage as a Trojan horse. It seeks to manipulate people’s
minds by playing with “talismanic words”36 such as diversity, inclusion,
and equality. He writes: “The trick is very simple. It sets out to use a word
that looks very attractive at first sight but contains a hidden twist, so that it
ends up meaning something different, perhaps even the opposite.”
With great insight, Ashenden continues:
The document is called Enlarge the space of your tent (from
Isaiah 54:2). The controlling idea it sets out to implement is that
of “radical inclusion.” The tent is presented as a place of radical
inclusion from which no one is excluded, and this idea serves as
a hermeneutical key to interpreting the whole document.
The words trick is easily explained. The association
with being excluded is being unloved. Since God is love,
he obviously doesn’t want anyone to experience being
unloved and therefore excluded; ergo God, who is Love,
must be in favor of radical inclusion. Consequently, the
language of hell and judgment in the New Testament must
be some form of aberrational hyperbole which must not be
taken seriously, because the idea of God as inclusive love
takes precedence. And since these two concepts are
mutually contradictory, one of them has to go. Inclusion
stays, judgment and hell go. Which is another way of
saying, “Jesus goes, and Marx stays.”
This is then applied to overturn all the Church’s
dogmatic and ethical teaching.
Women are no longer to be excluded from ordination,
LGBT relationships are to be recognized as marriage; and
then the real extension of the progressive ambition breaks
the surface as there is the suggestion that polygamists are
reached out to and drawn “within the tent of the Church.”
It would be a serious mistake not to realize that the
progressive liberal mindset wants to change the ethics of
the faith. So it replaces the categories of “holiness and
sin” with “inclusion and alienation.” The roots of this
usage of the term alienation are of course found in Marx. 37.

33. Will This “Radical Inclusion” Change Church Structures
and Doctrines?
Yes. According to Synod promoters, the path towards greater inclusion
“begins with listening and requires a broader and deeper conversion of
attitudes and structures.”39 “This conversion”—the Working Document
continues—“translates into an equally continuous reform of the Church, its
structures and style.”40 One of the synodal process’ main goals is “to
renew our mentalities and our ecclesial structures,”41 which “will naturally
call for a renewal of structures at various levels of the Church.”42
The well-known American canonist and religious analyst Fr. Gerald E.
Murray rightly observes that the “inclusion” of these “marginalized
minorities” would have the immediate consequence of
discarding teachings that contradict the beliefs and desires of:
- those living in adulterous second “marriages,”
- men who have two or three or more wives,
- homosexuals and bisexuals,
- people who believe they are not the sex they were born as.
- women who want to be ordained deacons and priests, - lay people who want the authority given by God to bishops and priests. . . . [And he concludes,] there is plainly an open revolution going on in the Church today, an attempt to convince us that an embrace of heresy and immorality is not sinful, but rather a response to the voice of the Holy Spirit speaking through people who feel marginalized by a Church that has, up to now, been unfaithful to its mission.43 

34. Is “Inclusion” Implementing Liberation Theology’s “Church of the Poor”? Yes. For decades, the so-called liberation theologians had begun to broaden the Marxist concept of the “poor”—that is, the materially dispossessed—to include any category that supposedly feels “oppressed,” such as women, indigenous peoples, blacks, homosexuals, and so forth. In light of the synodal journey, the Synthesis of the Continental Stage of the Synod for Latin America and the Caribbean, strongly influenced by liberation theology, again proposes the old idea of the “Church of the poor” or “people’s Church.” Speaking of a “Church that is ‘a refuge for the wounded and the broken’” (one would say the “oppressed”), the Latin American Document affirms: It is important that in the synodal process, we dare to bring up and discern great themes that are often forgotten or pushed aside and to meet the other and all those who are part of the human family and are often marginalized, even in our Church. Several appeals remind us that, in the spirit of Jesus, we must “include the poor, LGTBIQ+ communities, couples in a second union, priests who want to return to the Church in their new situation, women who have abortions out of fear, prisoners, the sick” (Southern Cone). It is about “walking together in a synodal Church that listens to all kinds of exiles, so that they feel at home,” a Church that is “a refuge for the wounded and the broken.”44 F - The Working Document for the Continental Stage