Pope Francis’ Revolution: The Synod on Synodality

Polygamy? Blessing homosexual unions? “Radical inclusion” of LGBT people? Holy Communion for those living in adulterous relationships? Ordination of women? Is the Roman Catholic Church really about to flip on these and related issues? Are Pope Francis and his “Synod on Synodality” bent (many faithful Catholics say “hell bent”) on thoroughly overturning two millennia of the Catholic Church’s teaching on moral doctrine? Indeed, virtually everything associated with the synod — the delegates appointed to it, the topics under discussion, and the revolutionary context of Francis’ pontificate — points to an end aimed at bringing about a subversive and seismic upheaval in fundamental Catholic beliefs. And while the hot-button moral issues have taken center stage, there are other far-reaching concerns as well.

Pope Francis, the “Climate Change Pope,” has made sure that this pet obsession of his is also prominently injected into the synodal proceedings (along with the directly related United Nations 2030 Agenda on Sustainability), which are conspicuously timed to gin up support for the UN’s COP28 Climate Summit to be held in Dubai this November and December. Still another contentious issue is the matter of migration, particularly the mass migration of Muslims into Europe and North America. Pope Francis has staked out a very extreme position on this topic, repeatedly calling for what amounts to the complete abandonment of borders, national sovereignty, and orderly immigration.

However, what may prove to be even far more problematic and destructive in the long run than the adoption of heretical or heterodox positions on any of these controversial issues is the novel “synodal process” that is being established. The synod documents are replete with references to “the synodal church,” reinforcing the public statements of many of its radical participants that the Catholic Church will tailor doctrine according to parish polling and diocesan plebiscite rather than biblical direction and apostolic tradition. The obvious end product would be a political-ideological “Church of Democracy,” with ever-changing doctrine to agree with the hostile demands of the anti-Christian world powers. But even the “democratic” nature of the synod is an illusion. It would be more accurate to compare it to the deceptive “democratic centralism” of communist regimes.

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