Posted on 05/09/2025 6:42:49 PM PDT by ebb tide
In his pre-conclave address to the College of Cardinals, Cardinal Joseph Zen spoke in dramatic terms about the Synod on Synodality:
The electors of the next pope must be aware that he will bear the responsibility of either continuing this synodal process or decisively halting it. This is a matter of life or death for the Church founded by Jesus.
Like Cardinals Burke, Sarah, and Müller, Cardinal Zen sees the Synod on Synodality as a dire threat to the Catholic Church. Evidently, their opposition to the Synod was not enough to prevent the election of Cardinal Robert Prevost as Leo XIV, who referred to the “Synodal Church” during his greetings to the world: “we want to be a synodal Church.” To better appreciate why Synodality poses such a threat, we can consider (a) the recent survey of U.S. Catholics from the Pew Research Center, and (b) the passages from the Final Document of the October 2024 Synodal session that allow nominal Catholics to shape the teachings of the Synodal Church (which is truly distinct from the Catholic Church).
The report by the Pew Research Center released on April 30, 2025 provided further evidence that many of those who identify as Catholic in the U.S. disagree with the Church’s teachings. Specifically, the survey reported that:
84% of U.S. Catholics say the church should allow Catholics to use birth control.
83% say the church should allow couples to use in vitro fertilization (IVF) to get pregnant.
68% say the church should allow women to become deacons.
63% say the church should allow priests to get married.
59% say the church should ordain women as priests.
The survey results also pointed to a majority of self-identified Catholics wanting the Church to become more “inclusive” even if it requires “changing” teachings:
When asked to choose which of two contrasting statements comes closer to their view, 60% of U.S. Catholics say the church ‘should be more inclusive, even if that means changing some of its teachings,’ while 37% say the church ‘should stick to its traditional teachings, even if that means the church gets smaller.’
Although this desire for the Church to “change” its teachings is vague and could mean a number of different things, it is often the case that the changes contemplated related to immutable teachings of the Church that constitute heresy. As one example, allowing Communion for those in a state of mortal sin conflicts with the following infallible truth listed in Dr. Ludwig Ott’s Fundamentals of Catholic Dogma:
For the worthy reception of the Eucharist the state of grace as well as the proper and pious disposition are necessary.
Contradicting this teaching spreads heresy, encourages sacrilege, hardens souls in their sins, and offends God. It also happens to promote the inclusiveness so important to the Synodal Church.
As described in the First Vatican Council’s Pastor Aeternus, the hierarchy of the Catholic Church is responsible for helping safeguard the Deposit of Faith rather than adapting it to fit modern (sinful) preferences:
For the Holy Spirit was promised to the successors of Peter not so that they might, by his revelation, make known some new doctrine, but that, by his assistance, they might religiously guard and faithfully expound the revelation or deposit of faith transmitted by the apostles.
Within the Catholic Church, there is no possibility of changing doctrines to make the religion more inclusive. Non-Catholics should instead be taught that it is best for them — now and in eternity — to follow the Church’s teachings. They should change their beliefs, as necessary, to be included in the Mystical Body of Christ, so that they can serve God and save their souls.
In the Synodal Church, though, the beliefs can change to reflect, and therefore accommodate, the consensus of all baptized souls. The Final Document of the October 2024 session of the Synod explains the mechanism for this in terms of the “sensus fidei” of all Christians:
Through Baptism, ‘the holy People of God has a share, too, in the prophetic role of Christ, when it renders Him a living witness, especially through a life of faith and charity’ (LG 12). The anointing by the Holy Spirit received at Baptism (cf. 1 Jn 2:20.27) enables all believers to possess an instinct for the truth of the Gospel. We refer to this as the sensus fidei. This consists in a certain connaturality with divine realities based on the fact that, in the Holy Spirit, the Baptised become ‘sharers [participants] in the divine nature’ (DV 2). From this participation comes the aptitude to grasp intuitively what conforms to the truth of Revelation in the communion of the Church. This is the reason why the Church is certain that the holy People of God cannot err in matters of belief. They manifest this special property when they show universal agreement in matters of faith and morals (cf. LG 12). The exercise of the sensus fidei must not be confused with public opinion. It is always in conjunction with the discernment of pastors at the different levels of Church life, as the various interconnected phases of the synodal process demonstrated. The sensus fidei aims at reaching a consensus of the faithful (consensus fidelium), which constitutes ‘a sure criterion for determining whether a particular doctrine or practice belongs to the apostolic faith’ (ITC, Sensus fidei in the life of the Church, 2014, 3). All Christians participate in the sensus fidei through Baptism.
Many people who have read the Final Document may tend to accept all of this because it cites Vatican II and a 2014 International Theological Commission (ITC) study. But it should be self-evidently wrong that all Christians — instead of faithful Catholics — participate in the sensus fidei, which would serve as “a sure criterion for determining whether a particular doctrine or practice belongs to the apostolic faith.” A commentary on the Synod from the Society of St. Pius X (SSPX) helps us understand the fallacy:
And then, in no. 23 [of the Final Document], that ‘All Christians participate in the sensus fidei through Baptism. Therefore, as well as constituting the basis of synodality, Baptism is also the foundation of ecumenism.’ Which begs the question: how can the sensus fidei of the Orthodox keep them in schism? How can the sensus fidei of the Protestants keep them in heresy? This is a mystery that the text does not explain . . .
Surely the drafters of the Final Document understood that few people would object to their sophistry, so it stands largely uncontested. And its implications are remarkable in the context of the Synodal process of “listening”: the Synodal magicians can listen to a small sample size of Christians (much like the Pew Survey), selectively highlight the beliefs they want to promote, and tell us that the “sensus fidei” supports any of the changes necessary to make the Synodal Church more inclusive. In such way, we may soon find that the Synodal leaders have listened to the baptized and discerned that the “spirit” is calling for the Synodal Church to permit artificial contraception, IVF, and married priests.
Cardinal Zen emphasized that the question of Synodality is “a matter of life or death for the Church founded by Jesus,” and there is certainly much truth in that. But, in reality, the Synodal Church is distinct from the Catholic Church, and all it can really do is confuse souls and tempt them to doubt the true Faith it seeks to invert. For those of us who seek to keep the unadulterated Catholic Faith — and thereby serve God and save our souls — we must reject this Synodal on Synodality, regardless of if it is Francis or Leo XIV promoting it. The Synodal path is from hell, leads to hell, and must be rejected by all who seek to avoid hell. Immaculate Heart of Mary, pray for us!
Ping
Polls also said Trump would lose. He won big among self-identified Catholics. I don’t believe Pew is totally accurate.
And on that measure Roman Catholicism has failed miserably.
And for correction...the Holy Spirit has been given to all believers.
Jesus did not found the Catholic Church. There is no mention of Catholics or popes anywhere in the Bible. It does say that ministers should be married. Oddly enough, the Catholic Church says no.
Oh Jeez...
There is apparently no shortage of long standing issues about this topic:
https://en.wikipedia.org/wiki/Sensus_fidelium
Who knew?
Just how many angels can dance on the head of a pin?
Why do these “popes” act like kings? It’s just gross.
So you’re quoting Wikipedia about the teachings of the Catholic faith? 🤣
It says "husband of one wife," to disqualify men who had divorced a pagan wife or remarried after being widowed, not to disqualify men who have foresworn marriage for the sake of the Kingdom.
It is insane to believe that Paul would set out qualifications for pastors which would quite possibly disqualify himself, and certainly disqualify both John the Apostle and Christ Himself, especially in view of Paul's own words in 1 Cor 7.
Also while I still need time to understand the whole Synodal thing - as someone who has also been involved in Evangelical circles, Bible studies, etc…I do sense there is a timely appetite for structure & continuity. So many splintering churches, interdenominational and intra-denominational disputes eventually take their toll…
Where in the inspired text of the Bible is anyone authorized by God to write a single word of the New Testament? Where in the inspired text of the Bible do you find d the list of which books are canonical books of the New Testament? It's true that the word "Catholic" doesn't appear in the Bible. Neither does the word "Bible".
I have no other idea about The Catholic Church.
What did Luther think?
I saw that Cardinal Burke posted a very positive comment on FB about Pope Leo. I don’t if that was a mere formality or he is genuinely optimistic about this election.
"I saw the pope on TV." — Father Guido Sarducci
The Upper Room Discourse of John 14-16 and the High Priestly prayer of John 17 are full of instruction about the Holy Spirit and the coming of the apostles’ ministry empowered by the Holy Spirit. The ministry of the Holy Spirit is to spread His word to believing hearts.
John 14:26 But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you.
John 15:26-27:26 But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me:
27 And ye also shall bear witness, because ye have been with me from the beginning.
John 16:4-15:4 But these things have I told you, that when the time shall come, ye may remember that I told you of them. And these things I said not unto you at the beginning, because I was with you.
5 But now I go my way to him that sent me; and none of you asketh me, Whither goest thou?
6 But because I have said these things unto you, sorrow hath filled your heart.
7 Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you.
8 And when he is come, he will reprove the world of sin, and of righteousness, and of judgment:
9 Of sin, because they believe not on me;
10 Of righteousness, because I go to my Father, and ye see me no more;
11 Of judgment, because the prince of this world is judged.
12 I have yet many things to say unto you, but ye cannot bear them now.
13 Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come.
14 He shall glorify me: for he shall receive of mine, and shall shew it unto you.
15 All things that the Father hath are mine: therefore said I, that he shall take of mine, and shall shew it unto you.
John 17:7 Now they have known that all things whatsoever thou hast given me are of thee.
8 For I have given unto them the words which thou gavest me; and they have received them, and have known surely that I came out from thee, and they have believed that thou didst send me.
John 17: 14 I have given them thy word; and the world hath hated them, because they are not of the world, even as I am not of the world.
15 I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil.
16 They are not of the world, even as I am not of the world.
17 Sanctify them through thy truth: thy word is truth.
18 As thou hast sent me into the world, even so have I also sent them into the world.
19 And for their sakes I sanctify myself, that they also might be sanctified through the truth.
20 Neither pray I for these alone, but for them also which shall believe on me through their word;
Can someone who is Catholic translate “synodality” into something the rest of us great unwashed can understand? It feels like a new word the HR Department whipped out instead of using the words everyone already understands.
If I was to advise the Catholic Church, I would point to the ELCA and the PCUSA and ask them how going woke worked out for them.
It's nothing like these group hugs that Francis had been calling "synods".
Additionally, synodality refers to a pastoral model where bishops are encouraged to gather regularly for dialogue with each other, their priests, and the faithful on ecclesiastical or humanitarian matters (V0 Schneider Credo 2023 124:6).
In a broader context, a synod can be considered a type of council, specifically a particular or local council, where bishops of a specific region deliberate on matters of doctrine or discipline within their territory (V0 Schneider Credo 2023 123:6).
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