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Resisting the Heretical Tendency - de Mattei on the Synod

Roberto de Mattei on the Synod
Resisting the Heretical Tendency
The relatio of Erdö cancels out with one hit, sin and the natural law

by Roberto de Mattei

Il Foglio, October 15, 2014 edition*

The sense of sin is erased; the notions of good and evil abolished; the natural law suppressed; every positive reference to the values of virginity and chastity archived. With the report presented October 13, 2014 to the Synod on the family by Cardinal Peter Erdö, the sexual revolution officially bursts into the Church, with devastating consequences for souls and society.

Relatio post disceptationem edited by Cardinal Erdö is the summary report of the first week of the Synod’s work and that which guides its conclusions. The first part of the document seeks to impose, derived from the worst ’68 language, the “anthropological-cultural change” of society as a “challenge” for the Church. Faced with a framework which from polygamy to African “gradual marriage,” to “praxis of cohabitation” of western society, the report identifies the existence of “a widespread desire of family.” No element of moral evaluation is present. To the threat of individualism and of individualistic egoism, the text contrasts the positive aspect of the “relationshipness”, considered a good in itself, above all when it tends to transform itself in a stable relationship.

The Church gives up on expressing judgement of value for limiting itself to “say a word of hope and of sense”
(n. 11). It affirms therefore, a new, brilliant moral principle, the “law of gradualism,” which allows for capturing the positive elements in all situations until now defined sinful by the Church. Evil and sin don’t exist. There only exist “imperfect forms of good” (n. 18) according to a doctrine of “levels of communion” attributed to Vatican Council II. “Realizing the need, therefore, for spiritual discernment with regard to cohabitation, civil marriages and divorced and remarried persons, it is the task of the Church to recognize those seeds of the Word that have spread beyond its visible and sacramental boundaries”

The problem of divorced and remarried persons, is the pretext to pass a principle which undermines 2000 years of morals and Catholic faith.
Following Gaudium et Spes, “the Church turns itself with respect to those who participate in its life in an incomplete and imperfect way, appreciating more the positive values which She holds, rather than the limitations and shortcomings.”(ibid) That means that every type of moral condemnation falls, because every sin constitutes an imperfect form of good, an incomplete way of participating in the life of the Church. “In this respect, a new dimension of today’s pastoral practice of the family consists of accepting the reality of civil marriage and also cohabitation, taking into account the due differences.” (n. 22)

And this above-all
, “when a union reaches a notable level of stability through a public bond, is characterized by deep affection, responsibility with regard to offspring, and capacity to withstand tests” (ivi). With that, the doctrine of the Church is turned upside down, according to which the stabilization of sin through civil marriage, constitutes a sin more grave than that of the occasional and fleeting sexual union, because that allows for returning on the right path more easily.“ A new sensitivity in today’s pastoral theology consists in grasping the positive reality of civil weddings and, having pointed out our differences, of cohabitation” (n.36)

The new pastoral theology imposes therefore a silence on evil, giving up on the conversion of the sinner and accepting the status quo as irreversible.
These are those that the report calls “courageous pastoral choices.” (n. 40) Courage, as it seems, does not stand in the opposition to evil, but in conforming to it. The passages dedicated to the welcoming of homosexual persons are those which seemed the most scandalous, but which the logical coherent of those principles exposed here so far. Even the layman realizes that if it is possible for the divorced and remarried to approach the sacraments, everything is then permissible, starting from false homosexual marriage.

Never, truly never, underlines Marco Politi in
Il Fatto (October 14 edition) was there ever read in an official document produced by the ecclesiastical hierarchy, a phrase of the kind: “Homosexual persons have gifts and qualities to offer to the Christian community.” Followed by a demand meant for the Bishops of the whole world: “are we capable of welcoming these people, guaranteeing to them a fraternal space in our communities?” (n. 50) While not equating unions between persons of the same sex to marriage between a man and a woman, the Church proposes to “elaborate realistic paths of affective growth and human and evangelical maturity integrating the sexual dimension” (n. 51). “Without denying the moral problems connected to homosexual unions it has to be noted that there are cases in which mutual aid to the point of sacrifice constitutes a precious support in the life of the partners.” (n. 52).

No objection in principle is expressed to the adoption of children by homosexual couples:
it is merely said that "the Church has special attention towards children living with same-sex couples, insisting that the needs and rights of children should always be put first." (ibid). In the press conference of the document’s presentation, Monsignor Bruno Forte came to hope for "a codification of rights that can be granted to people living in same-sex unions."

The piercing words of Saint Paul according to which:
“neither fornicators, nor idolaters, nor adulterers, Nor the effeminate, nor sodomites, nor thieves, nor covetous, nor drunkards, nor railers, nor extortioners, shall possess the kingdom of God” (1 Corinthians 6:9) lose their sense for the jugglers of the new moral pansexuality. For them, we need to capture the positive reality of that which cries for vengeance in the sight of God. (Catechism of Saint Pius X) The moral of the forbidden needs to be substituted with that of dialogue and mercy and the slogan of ’68 “forbidden to forbid” to which is added the pastoral formula according to which “nothing can be condemned.”

Not only do two commandments fall, the sixth and ninth, which prohibit impure thoughts and acts outside of marriage, but the idea of an objective natural and Divine order summarized in the Decalogue
disappears. Intrinsically illicit acts do not exist, truth and moral values for one must be ready to give up even one’s life (n. 51 e n. 94) as is defined by the encyclical Veritatis Splendor. On the work bench are not only Veritatis Splendor and recent pronouncements of the Congregation for the Doctrine of the Faith regarding sexual morality, but the very Council of Trent which dogmatically defined the nature of the Seven Sacraments, beginning from the Eucharist and Matrimony.

Everything began in October 2013, when Pope Francis after having announced the call for the two synods on the family, the ordinary and the extraordinary, promoted a “Questionnaire” for the bishops around the world
. The mystifying use of surveys and questionnaires is well noted. Public opinion believes that because a choice is done by the majority of people, it has to be the right one. And the surveys attribute to the majority of people opinions already predetermined by manipulators and by consensus. The questionnaire wished by Pope Francis has addressed the most pressing issues, from contraception to Communion for divorced from unmarried couples to same-sex marriages more as a guiding orientation than information.

The first response to be published was that of February 3 by the German Episcopal Conference
Il Regno Doucmenti, 5 (2014) p. 162-172 clearly made known to condition and prepare for the Synod and above-all to offer to Cardinal Kasper the sociological base for which he needed for the Consistory report which Pope Francis entrusted to him. That which emerged was in fact the explicit refutation on the part of German Catholics “of the affirmations of the Church on premarital sexual relations, homosexuality, divorced and remarried persons, and birth control.” (p. 163) “The responses coming from the dioceses - it was said again – hint at how great the difference between the baptized and official doctrine above-all for that regarding premarital cohabitation, birth control and homosexuality.” (p. 172)

This gap was not presented as a distancing between Catholics and the Magisterium of the Church
, but as an incapability of the Church to understand and pander to the course of time. Cardinal Kasper in his report to the Consistory of February 20, defines that distance an “abyss” which the Church would have to fill, adapting itself to immoral practices.

According to one of Kasper’s followers, the Genovese priest Giovanni Cereti, noted for a biased study on divorce in the early church
, the questionnaire was promoted by Pope Francis to avoid that the debate be carried out “in secret rooms” (Il Regno-Attualita  6 (3014), p. 158). But if it is true that the Pope wished that the discussion should take place, in a transparent manner, it is not understood why the extraordinary Consistory of February and the October Synod were held behind closed doors. The only document which has been brought to attention, thanks to the Foglio was the report of Cardinal Kasper. Then, on the work, silence fell.

In his
Diary of the Council, on November 10, 1962, Father Chenu writes these words of Don Giuseppe Dossetti, one of the leading strategists of the progressive front: "The battle is played on the procedure. It's always in this way that I won." In the meetings the decision-making process does not belong to the majority, but the minority that controls the process. There is no democracy in political society, much less in the religious one. Democracy in the Church, observed the philosopher Marcel De Corte, is ecclesiastic “caesarism” the worst of all systems. In the current synodal process, this ecclesiastical caesarism is demonstrated by the heavy atmosphere of censorship that has accompanied it to this day.
The more attentive Vaticanistas like Sandro Magister and Marco Tosatti have pointed out that, unlike the previous Synods, their interventions were forbidden them. Magister, remembering the distinction made by Benedict XVI between the “real” and “virtual” Vatican II which superimposed itself, spoke of a "split between the real and virtual Synod, the latter built by the media with the systematic emphasis of the things dear to the spirit of the time". Today, however, the texts themselves of the Synod to impose themselves with their explosive force, without the possibility of misrepresentation by the media who have shown even themselves amazed by the shocking power of Cardinal Erdö’s report.

Naturally, this document has no magisterial value
. It is also permitted to doubt if it reflects the true thought of the Synod Fathers. The Relatio prefigures however the Relatio Synodi, the conclusive document of the bishops’ assembly.

The real problem now that will arise is that of the resistance
, announced by the book Remaining in the Truth of Christ of Cardinals Brandmüller, Burke, Caffara, De Paolis and Müller (Cantagalli 2014). Cardinal Burke in his interview with Alessandro Gnocchi in Il Foglio of October 14, affirmed that any changes to the doctrine or practice of the Church by the Pope would be unacceptable, "because the Pope is the Vicar of Christ on earth and therefore the first servant of the truth of faith. Knowing the teaching of Christ, I do not see how he can deviate from that teaching with a doctrinal statement or a pastoral practice that ignore the truth.”

The bishops and cardinals, even more than the ordinary faithful are faced with a terrible drama of conscience, much more serious than that faced by the English martyrs in the 16th century
. Then it involved disobeying the supreme civil authority, King Henry VIII who for a divorce, began the schism with the Roman Church, now the resistance goes against the supreme religious authority, if and when it deviates from the perennial teaching of the Church.

And who is called to resist, are not the disobedient or dissenting Catholics, but the very people who most profoundly venerate the institution of the Papacy.
Then, he who resisted was handed over to the secular arm, which destined him to decapitation or quartering. The contemporary secular arm applies moral lynching, through psychological pressure exerted by the mass media on public opinion.

The outcome is often the mental and physical collapse of the victims, the crisis of identity, loss of vocation and faith, which is if he is not able to exercise, with the help of grace, the heroic virtue of fortitude.
Resisting is, ultimately, to reaffirm the full cohesion of one’s life with the unchangeable Truth of Jesus Christ, turning upside down the argument of those who would destroy the Eternal Truth in the precariousness of that which is lived.

* Translated from the Italian by Nelson Hertel for
Catholic Family News

Italian taken from:


• Synod: Dangerous Synod Proposal: “New Language” for Natural Law
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