THE SERVANT GENERAL
BATTLE AT THE SYNOD - 4
June 3, 2015
Here is more on that private meeting among liberal prelates
and supporters. They are strategizing how to get our Church
to change her pastoral practice with regards to aspects of
Liberals want to emphasize love as the be-all and end-all,
concocting a new “theology of love” to justify
non-sacramental unions and gay sex. They are assaulting the
bastions of our faith, such as St John Paul II’s Theology
of the Body and Pope Paul VI’s Humanae Vitae.
Pray hard, for we are at the crossroads, with liberals going
all out to overturn traditional morality and Church teaching.
Bishops plot revolution on Church teaching
at secret Rome meeting
ROME, May 29, 2015 (LifeSiteNews.com) -- A private meeting
convened by the presidents of the German, Swiss, and French
bishops’ conferences was held on Monday at the Pontifical
Gregorian University, the Jesuit university under the Holy
See, in anticipation of the Synod on the Family to be held
in October. The objective was
clearly to push for changes in “pastoral practice”
as regards Communion for the divorced and “remarried,”
as well as the welcoming of Catholics living in “stable”
Clearly, traditional Church teachings condemning contraception
are also under attack, and more particularly Humanae vitae
which has long been seen by progressives as the major repellent
that caused many Catholics to distance themselves from the
Church over the last half century.
A group of representatives of the meeting are said to have
been received by the Pope at the end of the day.
Amongst the 50 or so participants, Cardinal Reinhard Marx
was the star of the event. Marx is a member of Pope Francis’
“G9,” and well known for his support for the “Kasper
agenda” and as a prominent
defender of the “value” of homosexual unions.
All were not promoters of radical pastoral changes in the
Church, but many are known for their liberal approach.
The meeting had the stamp of officialdom due to the presence
and implication of Archbishop Georges Pontier, the progressive
head of the French Bishops’ Conference, Bishop Markus
Büchel, his Swiss counterpart, and Marx. Büchel,
who favors the ordination of women priests, was quoted before
the opening of the Extraordinary Synod as saying that Pope
Francis would not change doctrine nor touch the indissolubility
of marriage, but that he did think there could be a new approach
to pastoral praxis in line with Cardinal Kasper’s suggestions:
“I hope we can make a step forward,” he said.
But while the invitation to the event was made in the name
of the presidents of the bishops’ conferences, only
those bishops invited were informed of the event and most
bishops were not aware it was to take place.
Four other bishops took part in the “Day of Reflection”,
including Mgr Jean-Luc Brunin from France who will represent
France in the upcoming October Synod together with Mgr Pontier
of Marseille and Cardinal Vingt-Trois of Paris. Also present
on Monday was Mgr Bruno Feillet of Reims, France, substitute
for the Synod, who is known to express a traditional stance
on marriage and moral theology.
There were also theologians, professors, priests and even
members of the media who were invited on the provision that
they would not publish detailed reports of the meeting, the
objective being to give them “background” in view
of the Synod. The full list of participants was published
by Edward Pentin, the respected Vaticanist of the National
The proceedings took place behind closed doors, and all participants
were required not to speak publicly about the meeting, especially
concerning who said what.
The meeting would probably have been kept secret if Jean-Marie
Guénois, of the French daily Le Figaro, had not leaked
the information on May 23. Sources in Rome say the leak was
clearly not planned by the organizers. Cardinal Reinhard Marx
was visibly irritated and uneasy when hailed in the street
as he was leaving the meeting. Edward Pentin adds the cardinal
argued that he had every right to be there in a “private”
The fact that the information was leaked probably explains
why the German bishops’ conference published a communiqué
about the meeting but it says little more than the invitation
to the event. The wording of the communiqué –
translated by the Rorate caeli traditionalist blog –
contains no overtly revolutionary statements but stresses
the participants desire to approach Church teachings from
a new standpoint, including “new insights from anthropology,
as well as from sociology,” as well as taking into account
new ways of living that “do not follow traditional patterns
any more” in a “highly complex and pluralistic
society.” In many ways, the wording of the communiqué
points to the rationale of Cardinal Kasper and his followers,
who aim to justify profound change in pastoral attitudes under
the appearance of gaining more “credibility” with
The answers of German, Swiss, and French lay people to questionnaires
circulated in the wake of the Extraordinary Synod on the Family
following the guidelines of the controversial Lineamenta were
given due attention: most of them reveal a tragic ignorance
of the Church’s teachings and their justification.
The only official account of the meeting was given in a communiqué
of the German bishop’s conference (translated here by
Rorate caeli), which says little about the actual discussions.
Participants were requested not to quote the declarations
of the participants by name in public.
Some information about the meeting itself did find its way
into the press, which is in line with a desire to create “agitation”
– Marxists would say “agit-prop” –
in favor of the revolutionary proposals touted there.
Marco Ansaldo, of the liberal Italian daily La Repubblica,
quoted several participants
as having supported formal recognition of homosexual unions
by the Church, stopping short of marriage.
“An innovative viewpoint. No one objected. Confrontation
recedes into the distance,” he writes. This is echoed
by Figaro, which writes that no one present opposed
the idea of homosexual unions being recognized by the Church.
Ansaldo continues: “It is clear that we are experiencing
a new pastoral reality,” a French monsignor remarked,
while a woman professor of theology stressed that longer lives
are “moving the frontiers of fidelity”: “But
the discipline of the Church today is far from immobile. After
a failure, after having been abandoned, one can engage in
a new life with someone else. These problems are coming to
us through teachers as well as through lay believers.”
Applause followed, says Ansaldo, and the discussion moved
A German bishop is quoted as saying: “The ‘dogmatists’
say the teaching of the Church is fixed. But development does
exist. And we need developments on sexuality.”
A Swiss priest and teacher speaks of “pulsions and desire,”
“caresses, kisses and coitus in the sense of ‘coming
together,’” Ansaldo recalls. Freud is quoted.
“A lack of sexuality can be compared to hunger, to thirst.”
The speaker would prefer sexual demands to be made in terms
of: “Do you desire me?” “That is how sexual
desire for the other can be joined to love.”
The meeting went on, Ansaldo says, to discuss communion for
divorcees (“How can we refuse it, as if it were a punishment,
to people who have failed and who have found a new partner
with whom they have started a new life?”) As to the
sufferings of children of divorcees, a priest comments: “In
confession we often hear adolescents who ‘auto-accuse’
themselves of the divorce of their parents. But sometimes,
separation is even a good thing.”
“All these words seem revolutionary, when spoken by
men wearing clerical garb,” writes Ansaldo.
They also sound like deliberate provocation.
One of the main themes of the
meeting was to ask for a new “theology of love”
in which “sexuality” is seen as an “expression
of love” and “developments” are necessary.
“How can the diverse forms of love be assessed in a
differentiated way by moral theology? What is the ‘added
value’ of sacramental marriage in comparison with other
forms of life?” the invitation to Monday’s meeting
If the Church so badly needs a new “theology of love”,
that demand amounts to reducing Saint
John Paul II’s “theology of the body”
to a negligible quantity. It also points to a clear desire
to scrap the teaching of Humanae
vitae, of which the theology of the body
is a monumental and deeply insightful commentary and foundation.
This is corroborated by the presence of the French director
of the National service for family and society of the French
Bishops’ Conference (CEF), Monique Baujard. Baujard
is nearing the end of her term at the CEF: she
is well known in France as an opponent to Humanae vitae and
she is also a supporter of “abortion rights.”
Father Eberhard Schockenhoff, a German specialist and a prominent
advocate for pastoral change, was also present: he
not only supports homosexual clergy but is also known for
criticizing Humanae vitae.
Clearly, the progressive party
who had hoped to “manipulate” the Extraordinary
Synod last October are far from giving up. On the contrary,
Monday’s meeting is a sign that they are working from
within the very heart of the Church in order to create more
agitation and to obtain support.
And to that end, they need the press. Edward Pentin quotes
one observer who predicted, speaking of the invitation extended
to media representatives, that “they will be used to
promote the agenda of the subject matter under discussion
in the weeks leading up to the Synod.”
Faithful Catholics certainly have the obligation to resist.