From Forums of the Virgin Mary [translation]:
How some bishops and cardinals are leading the Church away from the Truths of the Gospel of Jesus Christ.
There is increasing pressure on the Church to change its doctrine, to allow it to be closer to the modern world.
There is external political and economic pressure, which have its internal counterparts in the temptation to be one with the world.
And to this are due the tensions and conflicts within the Church, and its fall in attendance at Mass and in vocations.
Here we will talk about how the forces that intend to make a doctrinal change in the Church are acting so that it opens up to the world, and what consequences this has.
The Second Vatican Council announced the spring of the Church, according to the intention of John XXIII, but sixty years later, here we are in the middle of winter.
With this, we do not want to say that the fault of the winter lies with the Council, but we only limit ourselves to pointing out that from then on, Catholic liberalism became very active and progressively predominant, which produced this — whose objective is to make concessions to modernity to better convey what they think is the message of the Church.
The modernists within the Second Vatican Council maintained that the truths of the Gospel presented in a pleasant light and hiding the demands of Jesus Christ and the punishment for sins would arouse the adhesion of the multitudes, astonished by its splendors.
But the reality is that this has not been the case, because otherwise people would have turned en masse to the Church to listen to homilies based on God’s hyper-mercy, without mentioning His justice.
And not only did it not happen, but the attendance at Mass dropped noticeably, as have vocations.
The conciliar optimism of many forgot the existence of original sin, a reality of faith that hits all men.
Even a sector of the Church took social aspirations to their ultimate consequences, through Liberation Theology.
And so the Church went from being theocentric, actually Christocentric, to being anthropocentric [originated with humans].
The liturgy became the “self-celebration of the community,” according to Cardinal Ratzinger’s “The Spirit of the Liturgy,” rather than the expression of the holy sacrifice of Jesus Christ.
And the reminder of the truths of the faith gave way to a teaching increasingly focused on moral and social issues.
[scroll for more:]
At the same time that the religious missionary communities, for example, became “development actors,” because the idea that all religions are equivalent spread, the evangelizing mission, whose objective was to convert pagans to Christianity, lost momentum.
All this change started from the implementation in the Church of the liberal revolution, which Karl Rahner, one of the main reformist theologians of the Council, had detailed in his book “The restructuring of the Church as a task and as an opportunity,” published in 1972.
There he raised the revision of the Church’s position on sexuality, contraception, priestly celibacy, the female diaconate, doctrinal decentralization, Communion for the divorced and remarried, synodality.
These prelates who embraced the liberal approach also embraced tactical prudence.
His idea was to lay the foundations for changes, producing them indirectly — stopping them temporarily when they became too disruptive, and therefore susceptible to a dangerous backlash, both at the Vatican level and in the bishoprics, making them go unnoticed, and then making them emerge at the right time.
This current worked and works surreptitiously in the operation of structural change in the pastoral, but at the same time a theological world arose that gave letter and theoretical foundations to this current, and as a result of them it became predominant in the seminaries.
And from time to time there are public statements that show what is really happening.
One of the architects of Germany’s “synodal path” has recently explained how the organizers used tactics successfully employed in politics to generate pressure for theological and pastoral change in the Catholic Church.
Thomas Sternberg was co-chairman of the German synodal path when it was officially launched on December 1, 2019, and chairman of the influential Central Committee of German Catholics the ZdK.
And he said in an interview on December 2, 2022, that issues such as the marriage of priests, women priests, and the change in the conception of human sexuality were now being discussed internationally, not only in Germany, thanks to the German Synodal Path.
He said the multi-year discussion process, which brings together Germany’s bishops and select lay people to discuss power in the Church, the priesthood, women in the Church, and sexuality, was working much more successfully than it had imagined at first.
And he pointed out that Cardinal Marc Ouellet, prefect of the Vatican’s Dicastery for Bishops, had wanted to stop the whole matter three years ago, but could not and these issues were installed for discussion throughout the Church.
He said, “I know that processes and developments are needed to make the topics worthy of widespread discussion.”
“We have to talk about them and we have to make demands. Only through pressure does real change occur.”
Therefore we see that the objective of the German Synodal Path was to install in the whole Church, and not only in Germany, the discussion about the changes that the liberals, those who are usually called modernists, intend to make.
And this became clear after the ad limina visit of the German bishops to the Vatican in November 2022.
After the meeting in Rome on the German Synodal Path, the German bishops rejected the moratorium requested by Cardinal Ouellet on the proposals aimed at overthrowing Catholic morality and the priesthood.
The Prefect for Bishops had repeated to them in July 2022 that the Synodal Path in Germany is not authorized to force bishops and the faithful to adopt new forms of government and new doctrinal and moral orientations.
The German agenda, said Cardinal Ouellet, is very clear that it proposes the abolition of compulsory celibacy, viri probati ordination of the laity, women’s access to the ordained ministry, moral reassessment of homosexuality, structural and functional limitation of hierarchical power within the Church, and put on the table notions about sexuality inspired by the theory of gender, seeking the amendment in the Catechism of the Catholic Church.
However, the German Bishops have rejected the idea that the Church in Germany is seeking a schism, nor that they want to implement such changes in the German Church.
So then your bet is that the discussion of these issues is done throughout the Church, including the Vatican.
And what is the goal of these modernist forces that have the Synodal Path of Germany as their spearhead? [scroll for more:]
The main goal of this campaign is the transformation of Christianity into the civil religion of the secular state and of society as a whole, which is religiously agnostic and indifferent.
They want the Church to curry favor with the modern world as a socio-psychologically useful organization in the religious-social service of the world.
In other words, to become the spiritual foundation of the contemporary world, which had once been attributed to the New Age, through reflecting secular ideology, for example the United Nations 2030 Agenda.
This implies acting as if the Church had not been founded by God to be a sacrament of salvation for the world.
And legitimize themselves before atheists by supporting the earthly paradise of both socialist characteristics, whose society model is that of China, and the capitalist model, which is expressed in the Great Reset proposed by the World Economic Forum.
In such a way that everything that does not fit into the Church’s program for the happiness of humanity on earth remains invisible and is outside of homilies and Vatican declarations.
Or it is reinterpreted to put it within this master plan of self-secularization of the Church, to avoid any prophetic contrast or contradiction with the “Godless humanism” or nihilistic post-humanism of the world.
And proof, for example, is that when the bishops returned to Germany, after the ad limina visit to the Vatican, they made the resolution that the 800,000 employees of the German Church will no longer have to subscribe to any moral code, except for that of German law.
So it is a way of arguing that a person can be faithful to the “loving God” despite leading a lifestyle contrary to God’s commandments and what the Bible proclaims to be the way to follow Christ.
What matters is that the Church is a socially useful organization, while at the same time denying the mystery of its divine origin, its sacramental nature, its instrumental need for salvation, and its universal mission.
And this in turn implies that the only members of the Church who will deserve to be contradicted or persecuted, according to this mundane logic, are those Catholics who are still faithful to their baptismal creed, the so-called fundamentalists, conservatives or “rigids.”
And those bishops who persist in these orthodox positions with the faith of the apostles will be slandered and discredited, as for example is happening in Germany with the bishops who are critical of the German Synodal Path.
This was already predicted by Our Lady of Good Success in Ecuador in the 17th century, an apparition that warned about the depravity of the priests, and in the apparitions of Akita in the 20th century, where she says that the Church will be full of those who accept compromises.
Well so far what we wanted to talk about how the pressure for doctrinal change is developing within the Catholic Church.
And I would like to ask you if you think that these changes in Catholic doctrine proposed by the German Synodal Path will be implemented throughout the Church or not.
[resources: Spirit Daily pilgrimage, holy sites of Italy!]