And, also a plenary indulgence is granted to the faithful who on the solemnity of Our Lord Jesus Christ, King of the Universe, publicly recite the Act of Dedication of the Human Race to Christ the King (Iesu dulcissime, Redemptor). A partial indulgence is granted for its use in other circumstances.
St. Luke Ukrainian Greek Catholic Church is a non-profit organization that was formed in 2022 with a goal to establish a Ukrainian-Greek Catholic parish in Cody, Wyoming, under the Eparchy of St. Nicholas in Chicago. With many Ukrainian Catholics in the area, and additional interest in the broader community, we are united in our desire to worship God following these sacred traditions.
In early 2023, we were declared an official mission parish of St. Nicholas Eparchy with the name of St. Luke. In September of 2023, St. Nicholas Eparchy announced that Very Reverend Roman Bobesiuk has been assigned as the pastor of St. Luke’s.
We truly believe it is God’s will that a Ukrainian Greek Catholic Church be established in Wyoming in order that all faithful Christians in the area may experience the beautiful traditions of the Eastern Catholic Church. St. Luke’s is open to all who wish to attend.
The Virgin Mary appears to Sr. Agnes Sasagawa at Akita, Japan, for the third and final time, telling her:
My dear daughter, listen well to what I have to say to you. You will inform your superior
.As I told you, if men do not repent and better themselves, the Father will inflict a terrible punishment on all humanity. It will be a punishment greater than the deluge, such as one will never seen before. Fire will fall from the sky and will wipe out a great part of humanity, the good as well as the bad, sparing neither priests nor faithful. The survivors will find themselves so desolate that they will envy the dead. The only arms which will remain for you will be the Rosary and the Sign left by My Son. Each day recite the prayers of the Rosary. With the Rosary, pray for the Pope, the bishops and priests.
The work of the devil will infiltrate even into the Church in such a way that one will see cardinals opposing cardinals, bishops against bishops. The priests who venerate me will be scorned and opposed by their confreres...churches and altars sacked; the Church will be full of those who accept compromises and the demon will press many priests and consecrated souls to leave the service of the Lord.
The demon will be especially implacable against souls consecrated to God. The thought of the loss of so many souls is the cause of my sadness. If sins increase in number and gravity, there will be no longer pardon for them.
With courage, speak to your superior. He will know how to encourage each one of you to pray and to accomplish works of reparation.
It is Bishop Ito, who directs your community.
You have still something to ask? Today is the last time that I will speak to you in living voice. From now on you will obey the one sent to you and your superior.
Pray very much the prayers of the Rosary. I alone am able still to save you from the calamities which approach. Those who place their confidence in me will be saved.
The prior two messages were:
July 6, 1973
My daughter, my novice, you have obeyed me well in abandoning all to follow me. Is the infirmity of your ears painful? Your deafness will be healed, be sure. Does the wound of your hand cause you to suffer? Pray in reparation for the sins of men. Each person in this community is my irreplaceable daughter. Do you say well the prayer of the Handmaids of the Eucharist? Then, let us pray it together."
Most Sacred Heart of Jesus, truly present in Holy Eucharist, I consecrate my body and soul to be entirely one with Your Heart, being sacrificed at every instant on all the altars of the world and giving praise to the Father pleading for the coming of His Kingdom.
Please receive this humble offering of myself. Use me as You will for the glory of the Father and the salvation of souls.
"Most holy Mother of God, never let me be separated from Your Divine Son. Please defend and protect me as Your Special Child. Amen.
When the prayer was finished, the Heavenly Voice said: "Pray very much for the Pope, Bishops, and Priests. Since your Baptism you have always prayed faithfully for them. Continue to pray very much...very much. Tell your superior all that passed today and obey him in everything that he will tell you. He has asked that you pray with fervor.
August 3, 1973
My daughter, my novice, do you love the Lord? If you love the Lord, listen to what I have to say to you.
It is very important...You will convey it to your superior.
Many men in this world afflict the Lord. I desire souls to console Him to soften the anger of the Heavenly Father. I wish, with my Son, for souls who will repair by their suffering and their poverty for the sinners and ingrates.
In order that the world might know His anger, the Heavenly Father is preparing to inflict a great chastisement on all mankind. With my Son I have intervened so many times to appease the wrath of the Father. I have prevented the coming of calamities by offering Him the sufferings of the Son on the Cross, His Precious Blood, and beloved souls who console Him forming a cohort of victim souls. Prayer, penance and courageous sacrifices can soften the Father's anger. I desire this also from your community...that it love poverty, that it sanctify itself and pray in reparation for the ingratitude and outrages of so many men.
Recite the prayer of the Handmaids of the Eucharist with awareness of its meaning; put it into practice; offer in reparation (whatever God may send) for sins. Let each one endeavor, according to capacity and position, to offer herself entirely to the Lord.
Even in a secular institute prayer is necessary. Already souls who wish to pray are on the way to being gathered together. Without attaching to much attention to the form, be faithful and fervent in prayer to console the Master."Is what you think in your heart true? Are you truly decided to become the rejected stone? My novice, you who wish to belong without reserve to the Lord, to become the spouse worthy of the Spouse, make your vows knowing that you must be fastened to the Cross with three nails. These three nails are poverty, chastity, and obedience. Of the three, obedience is the foundation. In total abandon, let yourself be led by your superior. He will know how to understand you and to direct you.
A solid theological opinion, such as held by such as Jimmy Akin, is that messages from the Virgin Mary, when they occur (and no Catholic is obligated to regard them as genuine), are specific for their time. He feels, in this instance, that the warning from Our Lady pertained to the period in issue.
The message, however, has been getting a lot of attention recently, in part due to the Synod. It's the following line that such people are focused on:
The work of the devil will infiltrate even into the Church in such a way that one will see cardinals opposing cardinals, bishops against bishops. The priests who venerate me will be scorned and opposed by their confreres...churches and altars sacked; the Church will be full of those who accept compromises and the demon will press many priests and consecrated souls to leave the service of the Lord.
Am I adopting this view? No, I'm not adopting any view at all. But I will note that the rapid expression of moral laxity that some clerics, including Bishops and Cardinals, are now expressing, is distressing. It tends to fly in the face of human experience, and I'd argue evolutionary biology, as well as seemingly the long standing positions of the Church, dating back to St. Paul.
Sr. Agnes Sasagawa remains alive fifity years later.
On the same day, everyone on board Aeroflot Flight 964 was killed with the Tu-104 crashed on its approach at Moscow. Aeroflot is the world's most dangerous major airline.
Gordie How was joined by his sons Marty and Mark for the Houston Aeros opening World Hockey Association match against the Los Angeles Sharks, the first time father and sons had played in that fashion.
Annaba, Algeria, late 19th Century. Why? Well, read below.
We must be clear that the modernization of the Church on the great anthropological questions comes through Europe. In the West, there is greater sensitivity towards certain issues such as gender or homosexuality than in Asia or Africa. Although in Europe and the United States the Church is in decline, paradoxically the young Churches that are growing in Asia or Africa are the most conservative. Western societies are moving towards a new idea of mankind, and that game is undoubtedly being played in Europe, which is why there are so many European cardinals in this consistory
Piero Schiavazzi, professor of Vatican Geopolitics at Link University in Rome.
Wow, talk about missing the point.
I don't know why the Pope picks the Cardinals that he does, but if this is the reason, it shows a real misappreciation of the evidence.
The church is on the rise in Asia and Africa, where the parishioners are conservative.
It's in decline in Europe, although that decline tends to be misunderstood and to some degree exaggerated, where contemplating "anthropological questions" is the rage. It really isn't in decline in the US in the way that's asserted, as overall numbers remain steady, but partially due to immigration. And not noted by Signore Schiavazzi, conservatism is on the rise in younger American Catholics.
Indeed, also in the West, a recent survey showed that amongst Australian Catholic women, younger women were noticeably more conservative than older ones.
So appoint European Cardinals who are sensitive to the issues where the Church is failing?
Eh?
The old maxim is that nothing succeeds like success, to which we must presume that nothing fails like failure.
All over the globe, and not just in religion, the older generations that advanced the liberalism of the 70s, 80s, and 90s continue to remain in power in significant ways and don't seem to grasp that the failed legacy of that is not something that younger generations, heavily impacted by it, wish to advance further.
The impact of Cardinal appointments is much like that of Supreme Court Justices. It's difficult to tell what they'll really do and even more difficult to tell what a Pope will do at first. But if Signore Schiavazzi is correct, this is a bad sign. Once again, the Papacy will not make major doctrinal changes, because it cannot, but there have been historic periods of Church failure (some involving laxity) that resulted in large departures from the Church. History, we're told, doesn't repeat, but it rhymes. A sort of small Counter Reformation of sorts is going on amongst the young, while at higher levels the necessity for that seems to be not only not appreciated, but perhaps not even grasped.
Also not grasped, seemingly, anywhere in the West is that the colonial era is over. We apparently have never understood that wind the "winds of change" swept colonial powers out of Africa and Asia, it also swept the cultural balance of the world.
Europe's impact on the world was enormous culturally. Indeed, it triumphed. But that culture was a Christian one, no matter how poorly grasped that was and no matter how poorly expressed. Much of what we take for granted, indeed liberalism itself, about "modern culture" is Christian, and pretty much exclusively Christian, in origin. It's no accident that cultural decay has set in, in the West, as the Christian roots have is culture have been strained by a long competing culture, that of consumerism, of which both advanced consumer society and socialism are expressions.
St. Augustine. He was a Berber.
But Christianity itself, at least Apostolic Christianity in the form of the Catholic and Orthodox Churches, has never been a European thing. Indeed, the fundamental event of European culture was the spread of (Apostolic/Catholic) Christianity within it, which forever changed it. But Christianity didn't come out of Europe, and indeed it took the rise of Islam to cause there to be a temporary hiatus in it having a major African expression. St. Augustine of Hippo was a Berber, not a European, and the Bishop of Hippo Regius, which is modern Annaba, Algeria.
Of course, all of the Apostles were Jews from the Middle East. The first Pope, Peter, was from modern Israel. St. Paul, who dealt with what Signore Schiavazzi calls a "new idea of mankind", as there are no new ideas really, and dismissed the conduct that we now are re contemplating as, well whatever we're re contemplating, was from Tarsus, in what is modern Turkey and which was then part of the Greco Roman world. Pope Victor I, who died in 199, was a Berber. Pope Miltiades was also a North African, as was Pope Gelasius (who was for strict Catholic orthodoxy). Pope Saint Anicetus was a Syrian as was Pope Sisinnius, Pope Constantine, and Pope Gregory III.
What ended the strong influence of North Africa, of course, was the Islamic conquest of the region, although remnant North African Catholic churches held on until the early 1400s. Even as Christianity has spread around the world, and conquered almost all of non Arab and non Berber Africa, it's been easy to forge that its not a Eurpean religion.
That mistaken impression is about to end, and it can't end soon enough. Trying to somehow assume that decaying European culture needs to be accommodated, if that's occurring, is a mistake. It needs to be reformed, and it will be, and a rising Africa and Asia will be part of that.
Cardinal Zen has written a letter to Bishops attending the Synod. It states:
Dear Eminence, Dear Excellency,
I am your confrere Joseph Zen from the far-off island of Hong Kong, a 91-year old man, ordained bishop more than 26 years ago. I write this letter because, conscious of being still in possession of my mental faculties, I feel duty-bound to safeguard, as a member of the College of Successors of the Apostles, the sacred tradition of Catholic faith.
I address this letter to you, members of the…Synod on Synodality, supposing that you are as worried as I am about the outcome of this Synod.
Synodality is a rather new term; from its etymology we can understand that it is a matter of a certain spirit, of “conversing together and walking together;” for the Catholic Church this term means “communion and participation of all the members of the Church in the mission of evangelization.” Understood in this way, the theme of this Synod appears to be useful and ever actual. The Synod will offer the opportunity to clarify how we must live synodality in the Church.
Now there is a very recent document entitled “Synodality in the life and mission of the Church.” It is the fruit of the labors (in the years 2014-2017) of a sub-commission of the International Theological Commission, whose ex-officio chairman is the Prefect of the Congregation for the Doctrine of the Faith. The sub-commission completed its work in 2017; the text was approved by the Commission in its plenary session of that year and was finally signed by the Prefect of the Congregation in 2018, with the favorable assent of Pope Francis.
This document, in its first part, begins with the historical facts of Synods and Councils (the· meaning of the two terms is convergent), in particular the Apostolic Council of Jerusalem (Acts 15), the paradigmatic figure of the Synods celebrated by the Church.
The description of that Synod in paragraphs 20-21 of that document can be summarized as follows – In the spreading of the Gospel, a problem emerges: whether non-Hebrews, to become members of the Church of Jesus, should pass or not through the circumcision and the acceptance of the Law of Moses. The problem, acutely felt in Antioch, is referred to the Church in Jerusalem, which in its totality takes part in the development of the Council to solve the problem. “The initial diversity of opinions and the lively discussion, in the light of the prophetic word (see Amos 9:11-12), in the reciprocal listening to the Holy Spirit through the witness to his work (see Acts 15:14- 18), reached that consensus and unanimity which is the fruit of community discernment.” The Apostles and the Elders communicated the conclusions of the Council to the Churches with a letter in which it is said: “The Holy Spirit and we have decided.”
In paragraph 5 of the Commission’s document, it is said: “The novelty of the term ‘synodality’ demands a careful assessment of its theological significance.” In paragraph 7, it is said: “While the concept of synodality points to the participation of the whole people of God, […] the concept of collegiality expresses with precision the theological significance and the form of exercise of the ministry of bishops […] through the hierarchical communion of the episcopal college with the bishop of Rome.” A little later it says: “Every authentic manifestation of synodality by its very nature demands the exercise of the collegial ministry of bishops.”
In its second part, the document proposes the theological foundations of this doctrine which are found especially in Lumen Gentium, where Vatican II specifies that, at the service of the people of God, in which all are priests and prophets, there is an ordained, ministerial priesthood, that serves the people of God, guiding it with the service of authority.
I have been not a little surprised when, reading the wordy documents emanating from the Synod Secretariat, I have found very few references to the above-mentioned document.
But there is more:
1. I am confounded by the fact that, on the one hand, I am told that synodality is a constitutive element of the Church, but, on the other hand, I am told that this is what God expects from us for this century (as a novelty?). How can God have forgotten to make his Church live out this constitutive element in the twenty centuries of her existence? Do we not confess that the Church is one, holy, catholic, apostolic, intending by this that she has also been all along synodal?
2. Even greater confusion and worry I feel when I see the suggestion being made that finally the day has come to overturn the pyramid, that is, with the hierarchy
surmounted by the lay people. In the Preparatory Document, from the very beginning, it is said clearly that, for a synodal Church, it is necessary to re-establish democracy.
3. Worry to worry is added for me when I note that, while this Synod (presented as a thing without precedents) was being convoked, there was already under way in Germany the so-called “synodal path” in which, with a strangely complacent mea culpa for sexual abuses in the Church, the hierarchy and a group of lay people (Central Committee of German Catholics [ZdK], it is not clear how representative it is, but we come to know that most of the group are Church employees) propose a revolutionary change in the constitution of the Church and in the moral teaching about sexuality. More than a hundred Cardinals and Bishops from all over the world have written a letter of admonishment to the German bishops, but the latter have not acknowledged their error.
The Pope has never ordered that this process of the Church in Germany to stop. On the occasion of their visit ad limina, it is known that the Pope dialogued for two hours with the German bishops, but the speech of the Pope, normally published in L’Osservatore Romano…was not published. Instead, L’Osservatore Romano published the speech of Cardinal Marc Ouellet, the Prefect of the Congregation for Bishops, who asked the German bishops not to proceed with their synodal path, but to wait, instead, for the conclusions of the Synod on Synodality. A clear refusal was what he received, “because”, they said, “it is pastorally urgent to proceed”(!?).
An alarming symptom is the ongoing numerical decrease of Catholic faithful in Germany. According to official data, the decrease has been of more than half a million in 2022. The Church in Germany is dying.
This reminds us of the painful misadventure of the Church in the Netherlands. From the peak of constituting…40% of national population, today she has fallen to an almost complete disappearance. It is not difficult to see the cause of this: a movement, almost identical to the one in act in today’s Germany, that in Holland began almost immediately after Vatican II.
I think it is not out of place to mention here the great schism that is threatening the Anglican Communion. The archbishops of the Global Anglican Future Conference (GAFCON) have written a letter to the Archbishop of Canterbury, telling him that, unless he converts (the Church of England has approved homosexual marriage), they (who constitute…85% of all the Anglicans in the world) will no longer accept his leadership (as primus inter pares).
4. The documents of the Synod Secretariat quote the Gospel, but not always to the point. They speak at length of the episode of Peter and Cornelius (in Acts 10-11), as if this proved that the Lord can order any kind of change in the behavior of the faithful. But the narrative of the Council of Jerusalem (Acts 15) shows that the change involved is not any change whatever. It is a development that implies different phases in the realization of salvation. The universalist phase of salvation, already prefigured in the Old Testament, is now finally realized after the resurrection of Jesus. In a similar vein, Jesus says that he has come not to abolish the Law, but to bring it to fulfillment. The Holy Spirit proceeds gradually, but never falls into self-contradiction. St. [John] Henry Newman used to say that the true development of doctrine is homogeneous.
I think that I need not say anything more on the reasons why you should face your Synod work with deep worry. I feel, instead, the importance of bringing to your notice certain problems of procedure of the Synod. The Synod Secretariat is very efficient at the art of manipulation.
Because of what I am going to say, I can be easily accused of “conspiracy theory”, but I see clearly a whole plan of manipulation.
They begin by saying that we must listen to all. Little by little they make us understand that among these “all” there are especially those whom we have “excluded.” Finally, we understand that what they mean are people who opt for a sexual morality different from that of Catholic tradition.
In the small groups of dialogue of the continental phase, they often insist that “we must leave empty a chair for those who are absent, who have been emarginated by us.” They also say: “The Synod must conclude with a universal inclusion, must enlarge the tent, all welcome, without judging them, without inviting them to conversion.”
Often they claim not to have any agenda. This is truly an offense to our intelligence. Anybody can see which conclusions they are aiming at.
They speak of “conversation in the Spirit” as if it were a magical formula. And they invite all to expect “surprises” from the Spirit (evidently they are already informed which surprises to expect). “Conversation, no discussion! Discussions create divisions!” Does this mean that consensus and unanimity happen miraculously? It seems to me that at Vatican II, before reaching an almost unanimous conclusion, they devoted a lot of time to spirited discussions. It was there that the Holy Spirit worked. To avoid discussions is to avoid the truth.
You must not obey them, when they tell you to go and pray, interrupting the sessions of the Synod. Tell them that it is ridiculous to think that the Holy Spirit is waiting for these your prayers offered at the last moment. Before the Synod, you and your faithful must already have accumulated a mountain of prayers, as Pope John XXIII did before Vatican II, making pilgrimages to various churches, praying for the Council.
During the Synod, the Holy Spirit will be busy working in your hearts, hoping that you all accept his inspirations.
“Let us begin“, they say, “with small groups.” This way of proceeding is clearly wrong. What is needed is, first, to let all speak and to let all hear in the Assembly. In this way, the most controversial problems emerge, problems in need of an adequate discussion.
In the small “language groups,” then, it is possible, using one’s own language, to deeply probe into the problems at ease, concluding with the formulation of concise deliberations. We should insist on the procedure followed in so many Synods, not because “it has always been like that,” but because it is the reasonable thing to do (to want to proceed differently justifies the suspicion that what is wanted is to avoid the discovery of the true inspiration of the Holy Spirit).
On the Internet I see a lot of talk about “yes to voting, no to voting.” But if no vote is taken, how can one know the fruit of so much dialogue? To avoid voting is also to avoid truth.
The voting. Without any consultation, in the proximity of the beginning of the Synod, the Holy Father adds a number of lay members with right of voting. If I were one of the members of the Synod, I would place a strong protest, because this decision radically changes the nature of the Synod, which Pope Paul VI had intended as an instrument of episcopal collegiality, even if, in the spirit of synodality, lay observers were admitted with the possibility to speak out. To you I do not suggest a protest, but at least a sweet lament with a request: that at least the votes of the Bishops and the votes of the lay people be counted separately (this has been granted to the bishops even by the “synodal path” of Germany). To give the vote to lay people could appear to mean that respect is shown for the sensus fidelium, but are they sure that these lay people who have been invited are fideles? That these lay people at least still go to church? As a matter of fact, these lay people have not been elected by the Christian people.
There has been no explanation at all for the addition (halfway through) of another synodal session for 2024. My malicious suspicion is that the organizers, not sure to be able to reach during this session their goals, are opting for more time to maneuver. But, if what the Holy Spirit has wanted to say is clarified through the voting of the bishops, what is the need of another session?
….Old as I am, I have nothing to gain and nothing to lose. I will be happy to have done what I feel is my duty to do.
I am aware that in the Synod on the Family, the Holy Father rejected suggestions presented by several Cardinals and Bishops precisely regarding the procedure. If you, however, respectfully present a petition supported by numerous signatories, perhaps this will be accepted. In any case, you will have done your duty. To accept an unreasonable procedure is to condemn the Synod to failure.
…..I wish you a fruitful and, if necessary, courageous participation to this Synod that, in any case, will be without precedents.
"If your brother sins against you, go and tell him his fault between you and him alone. If he listens to you, you have won over your brother. If he does not listen, take one or two others along with you, so that 'every fact may be established on the testimony of two or three witnesses.' If he refuses to listen to them, tell the church. If he refuses to listen even to the church, then treat him as you would a Gentile or a tax collector.
Amen, I say to you, whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven.
Again, amen, I say to you, if two of you agree on earth about anything for which they are to pray, it shall be granted to them by my heavenly Father.
For where two or three are gathered together in my name, there am I in the midst of them."
As previously noted, the young parish priest delivered his homily on the first reading.
Canon lawyer Edward Peters, having reflected on the same reading, noted on his Twitter feed:
I am edified to think back on how many priests have told me that today’s first reading keeps them awake at night. I am saddened that I can’t recall there being more such clerics. To say nothing of bishops, of course. And, yes, I include parents among those warned by this passage.
The priests' homily was, as usual, a little blunt, warning us that as a priestly people, we were bound by Ezechial's charge ourselves, an uncomfortable thought, but that's not why I noted it here.
Rather, I note it as while the upcoming Synod will not, I'm certain, radically refine any doctrine, it could create confusion in an era when we have plenty of that already and give comfort, through the voices of progressives in the Church who would suspend the Gospel's difficult parts, to those who would not bear their crosses. Plenty of that is going on already, with a well funded German church angling to adopt a modern view of personal sin to some degree, rather than the more difficult, but more natural one, that St. Paul sets out.
Vatican II opened with the following prayer:
Almighty God, we have no confidence in our own strength; all our trust is in you. Graciously look down on these Pastors of your Church. Aid their counsels and their legislation with the light of your divine grace. Be pleased to hear the prayers we offer you, united in faith, in voice, in mind.
Mary, help of Christians, help of bishops; recently in your church at Loreto, where We venerated the mystery of the Incarnation, you gave us a special token of your love. Prosper now this work of ours, and by your kindly aid bring it to a happy, successful conclusion. And do you, with St. Joseph your spouse, the holy apostles Peter and Paul, St. John the Baptist and St. John the Evangelist, intercede for us before the throne of God.
To Jesus Christ, our most loving Redeemer, the immortal King of all peoples and all ages, be love, power and glory for ever and ever. Amen.
Perhaps the Synod, each day, should open with Ezekiel.
This has, I guess, turned into a post on the Synod on Synodality.
The Synod on Synodality is a three-year process of listening and dialogue beginning with a solemn opening in Rome on October 9 and 10, 2021 with each individual diocese and church celebrating the following week on October 17. The synodal process will conclude in 2024.
Pope Francis invites the entire Church to reflect on a theme that is decisive for its life and mission: “It is precisely this path of synodality which God expects of the Church of the third millennium.” This journey, which follows in the wake of the Church’s “renewal” proposed by the Second Vatican Council, is both a gift and a task: by journeying together and reflecting together on the journey that has been made, the Church will be able to learn through Her experience which processes can help Her to live communion, to achieve participation, to open Herself to mission."
United States Council of Catholic Bishops.
I am, if the truth be told, in such a tone of mind that I shun every assemblage of bishops, because I have never yet seen that any Synod had a good ending, or that the evils complained of were removed by them, but were rather multiplied….
St. Gregory of Nazianzus writing to Procopius in 382.
Originally, when I started this post, I was going to post Bishop Strickland's letter to his flock, and then held back on it as it generated so much controversy, from this already controversial Bishop, whom I don't know much about, that I thought better of it. Immediately, the terms schism and the like came in.
Then two things occured, followed by a third.
The first was a weekend homily from our young priest on the principal reading for August 27, which was:
Jesus went into the region of Caesarea Philippi and he asked his disciples,
"Who do people say that the Son of Man is?"
They replied, "Some say John the Baptist, others Elijah, still others Jeremiah or one of the prophets."
He said to them, "But who do you say that I am?"
Simon Peter said in reply,
"You are the Christ, the Son of the living God."
Jesus said to him in reply,
"Blessed are you, Simon son of Jonah. For flesh and blood has not revealed this to you, but my heavenly Father.
And so I say to you, you are Peter, and upon this rock I will build my church, and the gates of the netherworld shall not prevail against it.
I will give you the keys to the kingdom of heaven. Whatever you bind on earth shall be bound in heaven; and whatever you loose on earth shall be loosed in heaven." Then he strictly ordered his disciples to tell no one that he was the Christ.
Mathew, Chapter 16.
This is one of the most important Gospel readings in the New Testament, as in it, Christ gives the keys to St. Peter, the first Pope.
In his homily, without referencing Bishop Strickland or the Pope at all, the young priest stated that the Catholic Church was the only thing holding back the destruction of the culture in the United States. That's a big claim, but frankly, correctly understood, he may be very well correct.
Another thing, which I learned of after Sunday, was that the Pope spoke to a group of young Jesuits in Portugal, where he was asked as series of question. He's been quoted in part (but largely only in part) regarding one question, which was about the Faith in the United States. As is so often the case with Francis, he was not quoted in full, or fully in context.
The question, and his answer, were:
Q. Pope Francis, I would like to ask you a question as a religious brother. I am Francisco. Last year I spent a sabbatical year in the United States. There was one thing that made a great impression on me there, and at times made me suffer. I saw many, even bishops, criticizing your leadership of the Church. And many even accuse the Jesuits, who are usually a kind of critical resource of the pope, of not being so now. They would even like the Jesuits to criticize you explicitly. Do you miss the criticism that the Jesuits used to make of the pope, the Magisterium, the Vatican?
Let us get to specifics. Today it is a sin to possess atomic bombs; the death penalty is a sin. You cannot employ it, but it was not so before. As for slavery, some pontiffs before me tolerated it, but things are different today. So you change, you change, but with the criteria just mentioned. I like to use the “upward” image, that is, ut annis consolidetur, dilatetur tempore, sublimetur aetate. Always on this path, starting from the root with sap that flows up and up, and that is why change is necessary.
But some people opt out; they go backward; they are what I call “indietristi.” When you go backward, you form something closed, disconnected from the roots of the Church and you lose the sap of revelation. If you don’t change upward, you go backward, and then you take on criteria for change other than those our faith gives for growth and change. And the effects on morality are devastating. The problems that moralists have to examine today are very serious, and to deal with them they have to take the risk of making changes, but in the direction I was saying.
You have been to the United States and you say you have felt a climate of closure. Yes, this climate can be experienced in some situations. And there you can lose the true tradition and turn to ideologies for support. In other words, ideology replaces faith, membership of a sector of the Church replaces membership of the Church.
I want to pay tribute to Arrupe’s courage. When he became superior general, he found a Society of Jesus that was, so to speak, bogged down. General Ledóchowski had drafted the Epitome – do you young people know what the Epitome is? No? Nothing remains of the Epitome! It was a selection of the Constitutions and Rules, all mixed up. But Ledóchowski, who was very orderly, with the mentality of the time, said, “I am compiling it so that the Jesuits will be fully clear about everything they have to do.” And the first specimen he sent to a Benedictine abbot in Rome, a great friend of his, who replied with a note: “You have killed the Society with this.”
In other words, the Society of the Epitome was formed, the Society that I experienced in the novitiate, albeit with great teachers who were of great help, but some taught certain things that fossilized the Society. That was the spirituality that Arrupe received, and he had the courage to set it moving again. Some things got out of hand, as is inevitable, such as the question of the Marxist analysis of reality. Then he had to clarify some matters, but he was a man who was able to look forward. And with what tools did Arrupe confront reality? With the Spiritual Exercises. In 1969 he founded the Ignatian Center for Spirituality. The secretary of this center, Fr. LuÃs Gonzalez Hernandez, was given the tasks of traveling around the world to give the Exercises and to open this new panorama.
You younger ones have not experienced these tensions, but what you say about some sectors in the United States reminds me of what we have already experienced with the Epitome, which generated a mentality that was all rigid and contorted. Those American groups you talk about, so closed, are isolating themselves. Instead of living by doctrine, by the true doctrine that always develops and bears fruit, they live by ideologies. When you abandon doctrine in life to replace it with an ideology, you have lost, you have lost as in war.
The Pope, who seems to get caught off guard with his comments relatively frequently, is trying to move past this one right now. This was sort of accidentally helped when he made a comment praising Russian imperial rulers, which may have been taken out of context, but which was bad timing. That brought a disappointed comment from the head of the Ukrainian Catholic Church. Indeed, Ukrainian Catholics have been loyal to Rome in spite of persecution both by the Communist in the USSR and historically by the Russian Orthodox Church. Imperial Russia, after the schism, was not a friendly place for Catholicism.
Now, frankly, the Pope's comments overall regarding the US, which have been extracted down to just a few lines, are not nearly as incendiary as they're being portrayed. But Pope Francis has a tendency to speak without a lack of clarity, as well as offhand. His comments caused some very orthodox and mainstream American Catholic apologist to ask "who are you speaking of"" and it frankly isn't very clear.
There's an enormous fear right now that Francis is going to follow the wayward German bishops into destruction. I don't think he will, and he likely knows that if that were to be attempted, which I don't believe he wants to attempt anyhow, it will cause a schism in the church. Added to that, for devout, orthodox and believing Catholics, the Church cannot be lead into error due to the protection of the Holy Spirit, so a lot of the criticism shows a certain element of disblief.
That doesn't mean, however, that Pope Francis must be viewed as a great Pope.
Right now American, and other conservative, Catholics are routinely mentioning schism as a fear, and while its hardly noticed here, the Eastern Rite Catholic Syro-Malabar Church is in outright defiance of Rome, and darned near in schism, over an issue in their liturgy that didn't need to become one and which Pope Francis has elevated to the level of a contest between their clergy and him. It recalls, in serious ways, the issues that partially gave rise to the Great Schism, or the separation of some Eastern Rite Catholics from the Roman Catholic Church and into the Russian Orthodox Church about a centuray ago, and is something we truly don't need. Rome should back off.
All of this now comes in the context of the Synod on Synodality.
More than a few rank and file loyal Catholics are pretty skeptical on the Synod on Synodality. Indeed, I suspect, without knowing, that part of the Syro-Malabar Church crisis is due to this as well. The Eastern Churches are famously dedicated to tradition, and the Vatican has been upsetting that, and then retreating from the upset, and then upsetting it again, since 1965. Added to that, anyone who has ever sat on a Parish Council probably is, as so often the people drawn to such matters in terms of organizing them, and this Synod involves laity, are the people who have time to do it. That doesn't tend to be the busy Catholic orthodox businessman, or the highly educated Catholic lawyer or engineer. It tends to be older people who formed their views in the 1970s on the left and who are massively out of touch with the young people in the pews, or at least older people. The Catholics that Trads like to point to, the young couples with children at a Latin Mass, aren't likely to have time to attend synods.
Maybe the laity delegation will be different here, but if it omits the orthodox, Trads, and the Rad Trads to any significant degree, there's reason to fear that it'll be made up of let wing Catholics who often have all kids of complaints about the Catholic Church, or so many orthodox, conservatives, and Trads (and they aren't all the same thing) fear.
These fears amplified a great deal are what caused highly traditional Bishop Joseph Strickland, much in the news recently, to issue his recent letter, which read:
August 22, 2023
My Dear Sons and Daughters in Christ:
May the love and grace of Our Lord Jesus Christ be upon you always!
In this time of great turmoil in the Church and in the world, I must speak to you from a father’s heart in order to warn you of the evils that threaten us, and to assure you of the joy and hope that we have always in our Lord Jesus Christ. The evil and false message that has invaded the Church, Christ’s Bride, is that Jesus is only one among many, and that it is not necessary for His message to be shared with all humanity. This idea must be shunned and refuted at every turn. We must share the joyful good news that Jesus is our only Lord, and that He desires that all humanity for all time may embrace eternal life in Him.
Once we understand that Jesus Christ, God’s Divine Son, is the fullness of revelation and the fulfillment of the Father’s plan of salvation for all humanity for all time, and we embrace this with all our hearts, then we can address the other errors that plague our Church and our world which have been brought about by a departure from Truth.
In St. Paul’s letter to the Galatians, he writes: “I am amazed that you are so quickly forsaking the one who called you by {the} grace {of Christ} for a different gospel {not that there is another}. But there are some who are disturbing you and wish to pervert the gospel of Christ. But even if we or an angel from heaven should preach {to you} a gospel other than the one that we preached to you, let that one be accursed! As we have said before, and now I say again, if anyone preaches to you a gospel other than the one that you received, let that one be accursed!” (Gal 1:6-9)
As your spiritual father, I feel it is important to reiterate the following basic truths that have always been understood by the Church from time immemorial, and to emphasize that the Church exists not to redefine matters of faith, but to safeguard the Deposit of Faith as it has been handed down to us from Our Lord Himself through the apostles and the saints and martyrs. Again, hearkening back to St. Paul’s warning to the Galatians, any attempts to pervert the true Gospel message must be categorically rejected as injurious to the Bride of Christ and her individual members.
Christ established One Church—the Catholic Church—and, therefore, only the Catholic Church provides the fullness of Christ’s truth and the authentic path to His salvation for all of us.
The Eucharist and all the sacraments are divinely instituted, not developed by man. The Eucharist is truly Christ’s Body and Blood, Soul and Divinity, and to receive Him in Communion unworthily (i.e. in a state of grave, unrepentant sin) is a devastating sacrilege for the individual and for the Church. (1 Cor 11:27-29)
The Sacrament of Matrimony is instituted by God. Through Natural Law, God has established marriage as between one man and one woman faithful to each other for life and open to children. Humanity has no right or true ability to redefine marriage.
Every human person is created in the image and likeness of God, male or female, and all people should be helped to discover their true identities as children of God, and not supported in a disordered attempt to reject their undeniable biological and God-given identity.
Sexual activity outside marriage is always gravely sinful and cannot be condoned, blessed, or deemed permissible by any authority inside the Church.
The belief that all men and women will be saved regardless of how they live their lives (a concept commonly referred to as universalism) is false and is dangerous, as it contradicts what Jesus tells us repeatedly in the Gospel. Jesus says we must “deny ourselves, take up our cross and follow Him.” (Matt 16:24) He has given us the way, through His grace, to victory over sin and death through repentance and sacramental confession. It is essential that we embrace the joy and hope, as well as the freedom, that come from repentance and humbly confessing our sins. Through repentance and sacramental confession, every battle with temptation and sin can be a small victory that leads us to embrace the great victory that Christ has won for us.
In order to follow Jesus Christ, we must willingly choose to take up our cross instead of attempting to avoid the cross and suffering that Our Lord offers to each of us individually in our daily lives. The mystery of redemptive suffering—i.e. suffering that Our Lord allows us to experience and accept in this world and then offer back to Him in union with His suffering—humbles us, purifies us, and draws us deeper into the joy of a life lived in Christ. That is not to say that we must enjoy or seek out suffering, but if we are united to Christ, as we experience our daily sufferings we can find the hope and joy that exist amidst the suffering and persevere to the end in all our suffering. (cf. 2 Tim 4:6-8)
In the weeks and months ahead, many of these truths will be examined as part of the Synod on Synodality. 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. When we seek to innovate upon what God in His great mercy has given us, we find ourselves upon treacherous ground. The surest footing we can find is to remain firmly upon the perennial teachings of the faith.
Regrettably, it may be that some will label as schismatics those who disagree with the changes being proposed. Be assured, however, that no one who remains firmly upon the plumb line of our Catholic faith is a schismatic. We must remain unabashedly and truly Catholic, regardless of what may be brought forth. We must be aware also that it is not leaving the Church to stand firm against these proposed changes. As St. Peter said, “Lord to whom shall we go? You have the words of eternal life.” (Jn 6:68) Therefore, standing firm does not mean we are 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.
I urge you, my sons and daughters in Christ, that now is the time to make sure you stand firmly upon the Catholic faith of the ages. We were all created to seek the Way, the Truth and the Life, and in this modern age of confusion, the true path is the one that is illuminated by the light of Jesus Christ, for Truth has a face and indeed it is His face. Be assured that He will not abandon His Bride.
I remain your humble father and servant,
Most Reverend Joseph E. Strickland
Bishop of Tyler
That's the letter as written. Let's break it down again, with some text in bold.
In this time of great turmoil in the Church and in the world, I must speak to you from a father’s heart in order to warn you of the evils that threaten us, and to assure you of the joy and hope that we have always in our Lord Jesus Christ. The evil and false message that has invaded the Church, Christ’s Bride, is that Jesus is only one among many, and that it is not necessary for His message to be shared with all humanity. This idea must be shunned and refuted at every turn. We must share the joyful good news that Jesus is our only Lord, and that He desires that all humanity for all time may embrace eternal life in Him.
Once we understand that Jesus Christ, God’s Divine Son, is the fullness of revelation and the fulfillment of the Father’s plan of salvation for all humanity for all time, and we embrace this with all our hearts, then we can address the other errors that plague our Church and our world which have been brought about by a departure from Truth.
In St. Paul’s letter to the Galatians, he writes: “I am amazed that you are so quickly forsaking the one who called you by {the} grace {of Christ} for a different gospel {not that there is another}. But there are some who are disturbing you and wish to pervert the gospel of Christ. But even if we or an angel from heaven should preach {to you} a gospel other than the one that we preached to you, let that one be accursed! As we have said before, and now I say again, if anyone preaches to you a gospel other than the one that you received, let that one be accursed!” (Gal 1:6-9)
As your spiritual father, I feel it is important to reiterate the following basic truths that have always been understood by the Church from time immemorial, and to emphasize that the Church exists not to redefine matters of faith, but to safeguard the Deposit of Faith as it has been handed down to us from Our Lord Himself through the apostles and the saints and martyrs. Again, hearkening back to St. Paul’s warning to the Galatians, any attempts to pervert the true Gospel message must be categorically rejected as injurious to the Bride of Christ and her individual members.
Christ established One Church—the Catholic Church—and, therefore, only the Catholic Church provides the fullness of Christ’s truth and the authentic path to His salvation for all of us.
The Eucharist and all the sacraments are divinely instituted, not developed by man. The Eucharist is truly Christ’s Body and Blood, Soul and Divinity, and to receive Him in Communion unworthily (i.e. in a state of grave, unrepentant sin) is a devastating sacrilege for the individual and for the Church. (1 Cor 11:27-29)
The Sacrament of Matrimony is instituted by God. Through Natural Law, God has established marriage as between one man and one woman faithful to each other for life and open to children. Humanity has no right or true ability to redefine marriage.
Every human person is created in the image and likeness of God, male or female, and all people should be helped to discover their true identities as children of God, and not supported in a disordered attempt to reject their undeniable biological and God-given identity.
Sexual activity outside marriage is always gravely sinful and cannot be condoned, blessed, or deemed permissible by any authority inside the Church.
The belief that all men and women will be saved regardless of how they live their lives (a concept commonly referred to as universalism) is false and is dangerous, as it contradicts what Jesus tells us repeatedly in the Gospel. Jesus says we must “deny ourselves, take up our cross and follow Him.” (Matt 16:24) He has given us the way, through His grace, to victory over sin and death through repentance and sacramental confession. It is essential that we embrace the joy and hope, as well as the freedom, that come from repentance and humbly confessing our sins. Through repentance and sacramental confession, every battle with temptation and sin can be a small victory that leads us to embrace the great victory that Christ has won for us.
In order to follow Jesus Christ, we must willingly choose to take up our cross instead of attempting to avoid the cross and suffering that Our Lord offers to each of us individually in our daily lives. The mystery of redemptive suffering—i.e. suffering that Our Lord allows us to experience and accept in this world and then offer back to Him in union with His suffering—humbles us, purifies us, and draws us deeper into the joy of a life lived in Christ. That is not to say that we must enjoy or seek out suffering, but if we are united to Christ, as we experience our daily sufferings we can find the hope and joy that exist amidst the suffering and persevere to the end in all our suffering. (cf. 2 Tim 4:6-8)
In the weeks and months ahead, many of these truths will be examined as part of the Synod on Synodality.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. When we seek to innovate upon what God in His great mercy has given us, we find ourselves upon treacherous ground. The surest footing we can find is to remain firmly upon the perennial teachings of the faith.
Regrettably, it may be that some will label as schismatics those who disagree with the changes being proposed. Be assured, however, that no one who remains firmly upon the plumb line of our Catholic faith is a schismatic. We must remain unabashedly and truly Catholic, regardless of what may be brought forth. We must be aware also that it is not leaving the Church to stand firm against these proposed changes. As St. Peter said, “Lord to whom shall we go? You have the words of eternal life.” (Jn 6:68) Therefore, standing firm does not mean we are 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.
I urge you, my sons and daughters in Christ, that now is the time to make sure you stand firmly upon the Catholic faith of the ages. We were all created to seek the Way, the Truth and the Life, and in this modern age of confusion, the true path is the one that is illuminated by the light of Jesus Christ, for Truth has a face and indeed it is His face. Be assured that He will not abandon His Bride.
Bold words.
But in large degree, Bishop Strickland is correct on the spirit of the times. That doesn't mean he can't be questioned on everything. He certainly can, and some of his other statements, including some regarding a radical traditionalist priest, and some regarding Pope Francis, would nearly require a loyal Catholic to hold some reservations about him.
Where we may start off with a bit of doubt is here. Has an "evil and false message. . . Invaded the Church, Christ’s Bride" and is it "that Jesus is only one among many, and that it is not necessary for His message to be shared with all humanity"? I'm not sure what the Bishop is referring too, but I don't see evidence of that inside the Church's structure or its clergy.
It's long been the case that the Church has held that salvation can only come through the Church, but we don't really know how that occurs, so those who are not Catholic may be saved. I don't think Bishop Strickland is questioning that, but it could be read that way.
Beyond that, Bishop Strickland is expressing fears that are widely held, and not without good reason. The German Bishops, presiding over a Church that's rich due to the Church tax but poor in terms of parishioners actually in the pews, is in fact expressing views that orthodox Catholics view as not only wrong, but immorally wrong. The fear is that they're going to bring their errors into the synod, the need for which is not largely appreciated.
Those fears may be misplaced, and I've written on that earlier. Declared doctrine cannot be changed, and there's no evidence that Pope Francis is going to attempt to do so. But Pope Francis' managerial style is simply maddening. Having come up in Argentina, which really only turned to democracy recently, he appears to be attempting to somewhat democratize the Church while not really grasping that the conveyance of clear information is a vital feature of that.
A potential result of the Synod may well be a correction of the errors of recent years in more liberal wings in a way that those liberals have to accept, or which will require them to go into outright schism. I basically expect that to occur, which is not the expectation that most are expecting. Fr. John Zuhlsdorf, a very conservative, orthodox Priest who runs a significant blog, posted:
My view is that there are two, not three, possible outcomes for the Synod (“walking together”). They are a) it’ll fizzle into pointless posturing after which there will be a mainly yawn-inducing document with a couple of crowbar-inviting ambiguities or b) something disastrous will swiftly emerge out of a spirit of radical discontinuity.
What will not happen is c) sound, pastoral proposals will be brought to light based on a clear ecclesiology rooted in tradition.
He makes it plain that he expects number "b" to occur. Fr. Dwight Longnecker has more or less indicated that something less than "a" will occur in his view.
I frankly expect something more like "c".
We may, and I feel likely will be, surprised. But the Pope's words certainly aren't calculated to derive comfort for the loyal orthodox in the pews.
Indeed, and ironically, what the Pope might be seeking to achieve may be a necessary, or not, restructuring, which also not only brings risks, but is problematic due to the ongoing problem of the Boomers in control.
What the Pope has noted is that the Eastern Orthodox govern themselves through synods. There have come to be some doctrinal differences between the Orthodox and the Catholic Churches, but they are not huge, and the East does have apostolic succession. What the Pope seems to admire is the individual synods those Churches have within themselves, and he might be aiming to establish them in the Catholic Church.
If that is the aim, and there is reason to think it is, it has a problem right off the bat in that the local synod for the Latin Rite would be one big synod. It would dwarf the largest of the Eastern synods. Maybe, however, he's thinking of more local synods and giving those local synods something that approaches autocephalous status. If that's the case, however, his recent actions in regard to the Syro-Malabar Church cut the other way. That doesn't mean it isn't the goal, however.
If that is the goal, however, it automatically has a problem in that the German Church, which is unfortunately supported by taxes, has already pretty much gone in another direction and, if it keeps heading that way, is going to disappear a law Episcopal Church. That pathway is so clear, with the Episcopal Church operating to take away crosses in much of its territory (although it had dissident portions that remain very traditional), that its lost its meaning and, at the same time, its members. If the German Church was seeking to address attendance, what it ought to do is support orthodoxy and demand that the Bundestag eliminate the Church Tax, which really is an unfair tax on average Germans.
What the Church Tax reveals, however, is the mentally lax way that many Catholics in Catholic countries view the Church. Southern Germany, which is where most German Catholics live, is pretty much all Catholic, but people have acclimated themselves to being Christmas and Easter Catholics and ignoring everything else, and still conceiving of themselves as good Catholics. In Catholic countries that have vast geographies, which includes most of South America, that's also the case. Even the clergy in these regions often takes that sort of view, not really challenging the faithful to live up to the Faith, and being comfortable with "we're all Catholic", as if that's enough.
St. Paul clearly stated it wasn't.
Pope Francis is an Argentine, and that's probably, as already noted, one of the problems here. The US, which he is criticizing, is a Protestant country, and to be a real Catholic here always meant to be part of a fighting faith.
Indeed, everywhere the Church as been strong in the last century, it's had to be a fighting faith. It was in the US, that was true in Ireland, and that was true in Southern Germany. The Catholic Church, with its adherence to the Faith, tends to suffer when times are really good and when there's little societal opposition to it.
There is a lot of societal opposition to it right now in the US, and it's been interesting to see the growing strength of orthodoxy in reaction to it.
Indeed, it's hard for American conservative Catholic not to feel, at some point, that the Pope is one of the group of at least somewhat liberal Catholic attacking them. An author in First Things, whose article postdates everything written in this essay above, put it well for a lot of them, and at least somewhat for myself, when he noted:
I am a “conservative” Catholic, but I am no traditionalist, in the TLM sense. I was deeply formed by John Paul II and Benedict XVI, and am committed to the Novus Ordo (the Mass of Vatican II). I embrace the universal call to holiness as developed during Vatican II. I love the Scriptures. I support the preferential option for the spiritually and materially poor. I view the Catechism of the Catholic Church as a north star for our faith. I think the Church has much to say to the modern world.
I also reject the notion that doctrine can change, as opposed to develop. I think certain actions are intrinsically evil. I do not think it is compassionate to affirm individuals in their sin. I think the Church’s tradition is a great spiritual treasure.
These things should be uncontroversial, and yet the impression the Holy Father creates is that to hold all of these positions is to be a rigid, backward-looking Catholic as opposed to one led by the Holy Spirit. He seems to think that the rock-solid belief many American Catholics have in the deposit of faith and the Church’s historical moral teachings is a rejection of authentic development of doctrine. But this portrayal is a cartoon.
Pope Francis notes that doctrine “progresses,” but that this “change develops from the roots upward, growing in accord with [St. Vincent Lerins’] three criteria [for authentic development articulated].” I don’t know a traditional Catholic who disagrees with this. But I do know many who vehemently disagree that the Vatican’s free-wheeling questioning of long-held teaching meets these criteria. Pope Francis oversees a curia where the Relator General for the Synod on Synodality claims the Church’s teaching about homosexual acts is “false,” where the head of the Pontifical Academy for Life endorses a book that calls for a complete reversal of the Church’s teaching on contraception, and where the head of the Dicastery for the Doctrine of the Faith espouses an openness to blessings for same-sex couples—to name just a few recent examples of churchmen flatly opposing the authentic development espoused by the Holy Father. Meanwhile, Francis gives the Germans freedom to push heretical positions. And yet somehow, he brands as “backwards” the Catholics who dislike it when high-ranking Vatican prelates bandy about serious errors.
And for this reason, it's not surprising that many conservative Catholics, who weren't already at least somewhat lacking in enthusiasm for the upcoming synod, are losing their enthusiasm for it. That doesn't mean that there's going to be big doctrinal changes. There will not be. But it may mean that the results will either be surprising or that they will be disappointing.
Indeed, Catholics must recall that the Church is protected from error. So fears about the Synod are overdone. And not every change that is proposed is an attack on dogma, such as the often suggested lifting on married clerics.
But we also might remember that we're not promised that everyone who steps into the shoes of the Fisherman is promised to really well them well. They're still people. And Pope Francis, who is no doubt a holy man, is also a very old one in an age in which it seems that the world is full of old leaders whose vision often looks back to a liberalism of their youth, while the younger mass of humanity looks back to the best things that the same liberalism lost.
