Episode 2559: The Future of the Catholic Church

What’s the saying? Fool me once shame on you, fool me twice shame on me and there is no 3rd time. Well, I remember when I first discover that Vatican II had stole from our generation and I asked my Father why did you all go along. He said at first we were under obedience and that served us well up until that time and we would never think our church leaders would possibly do anything to harm the church and then by the time we figured it all out, because they were moving very fast, it was much too late. Then there was the shaming and threatening approach they used to get us all in line and if you dare question you were ostracized and show the door. Well we did want to lose access to the sacraments so we went along holding our noses but when I look back I should have done much more to resist and do as other did, which I did not know at the time, and that was to seek out the true faith and seek out the true mass, but we just didn’t know and it wasn’t until the 1990’s when I first discovered the traditional faith was alive and well. Like good communists they kept the information away from us and cracked down on any knowledge of the true church being still alive.
So folks if my parent’s generation were deceived and fast played, will we let our generation and our grand-children’s general have the same fate? Not me, I’m going to fight to my last breath to defend the Holy Catholic Apostolate Church and take all the ridicule that comes with it even if I am the last man standing I will fight and fight hard.
So with all that said, we are entering into yet a new phase of the Church's history, marked by the Synod on Synodality, we must ask ourselves: are we witnessing a deepening of the faith, or is something more concerning at play?
I know you may be saying okay Walt another episode on the Synod? Yepper, because it’s that important.
The Synod on Synodality, which officially begins this week, opens with a penitential service that has already raised eyebrows and concern. Not for its spirit of penance, which is always needed, but for the nature of the "sins" confessed sins that seem to reflect a departure from the perennial teachings of the Church.
Today, we’re going to explore how this Synod, and the broader movements under Pope Francis’s pontificate, could bring about changes that would harm the Church even more than the aftermath of Vatican II did. As Catholics, we are called to resist these novelties and hold fast to the unchanging truths of our faith.
The Danger of Novelty
One of the most profound voices against novelty within the Church comes from St. Vincent of Lerins, a Church Father who lived in the 5th century. St. Vincent famously taught that when novelties arise in the Church, we must cling to tradition and the teachings handed down through the ages.
He warned that even if the majority of bishops fall into error, it is the faithful’s (US THE LAITY) duty to remain steadfast in the unchanging truths of the Church.
As he wrote, “What all men have at all times and everywhere believed must be regarded as true, for that is truly and properly Catholic.”
This teaching resonates in our time as we witness bishops and cardinals embracing a so-called "living source of eternal newness," which a term used by Cardinal Fernández during this Synod.
So if Lerins was alive today and heard what Cardinal Fernandez said what would he say? What Does "Living Source of Eternal Newness" Mean?
The term "living source of eternal newness" appears to suggest a dynamic and ongoing process within the Church to continually renew and adapt its teachings and practices without remaining rooted in eternal truths. The Church, was founded on unchanging truths, and must not engage with contemporary issues and cultures to change the Gospel message.
In essence, what Fernadez is implying is that while the core doctrines of the Church remain constant, the expression and application of these truths can experience "newness" to address the evolving needs and contexts of the faithful.
Okay so lets discuss what is meant by “Immutable Truths” of the faith.
Catechism Reference: The Catechism of the Catholic Church (CCC) states, “The Dogmatic Constitution on Divine Revelation (Dei Verbum) of the Second Vatican Council affirms that the content of divine revelation has been preserved in the authentic interpretation of the Church’s Magisterium” (CCC 85).
Traditional View: Any concept suggesting newness must not alter or reinterpret the unchanging truths of the faith. Traditionalists fear that "newness" could lead to doctrinal drift, where essential beliefs might be inadvertently modified to fit contemporary sensibilities.
Risk of Syncretism:
Saint Thomas Aquinas: “Let us not covet to add to the truth, but let us first seek to preserve it.”
Concern: Introducing new elements or interpretations risks blending Catholic doctrine with non-Christian philosophies or cultural practices, leading to syncretism a mixing of beliefs that can dilute or distort the faith's purity.
Authority and Tradition:
Emphasis: The primacy of Sacred Tradition and the Magisterium's authoritative teaching are paramount. We must hold that true renewal springs from deeper adherence to these sources rather than introducing external innovations.
Historical Precedents:
Council of Trent: In response to the Reformation, the Council of Trent reaffirmed the unchanging nature of Catholic doctrine. Any perceived shift towards new interpretations recalls the tumultuous periods where doctrinal clarity was paramount.
Vatican II Reactions: Many traditionalists view the outcomes of Vatican II such as the Novus Ordo Mass as examples where attempts at modernization led to unintended consequences, including a loss of reverence and unity.
Scriptural and Patristic Insights
To further understand the traditional Catholic perspective, let's incorporate relevant scriptural and patristic quotes:
Scripture:
Matthew 16:18: “And I tell you that you are Peter, and on this rock I will build my church, and the gates of Hades will not overcome it.”
Interpretation: Christ's establishment of the Church is perpetual and unshakable, suggesting that its foundational truths are meant to endure eternally without alteration.
2 Timothy 4:3: “For the time will come when people will not put up with sound doctrine. Instead, to suit their own desires, they will gather around them a great number of teachers to say what their itching ears want to hear.”
Warning: This passage underscores the importance of adhering to sound, unchanging doctrine rather than succumbing to popular but doctrinally unsound teachings.

Church Fathers:
St. Vincent of Lerins: “What all men have at all times and everywhere believed must be regarded as true, for that is truly and properly Catholic.”
Relevance: Emphasizes the necessity of maintaining the universality and timelessness of Catholic doctrine against localized or contemporary innovations.
St. Athanasius: “They have the buildings, but we have the faith.”
Relevance: Highlights that the substance of the faith surpasses any institutional or structural changes, reinforcing the primacy of doctrine over form.
St. Jerome: “If only the Lord would grant me the privilege of being a bar in the gates of Sion. If any heretic dared to force a way through those gates, I would stand astride them and prevent him.”
Relevance: Illustrates the vigilance required to protect the Church's doctrinal purity against heretical or novel intrusions.
The notion that novelty can be a hallmark of the Gospel is troubling. The Gospel is timeless yes but it is also fixed in its truth. Christ didn’t give us an evolving truth; He gave us Himself, the Way, the Truth, and the Life (John 14:6). Any attempt to reshape or reinterpret the Gospel to align with modern ideologies is not an act of fidelity it is a betrayal.
We must recall the example of St. Athanasius, who stood firm against the Arian heresy in the 4th century. He courageously defended the divinity of Christ, even when most of the Church's hierarchy faltered. His famous words, “They have the buildings, but we have the faith,” remind us that even if the structures and powers of the Church seem to drift away from orthodoxy, it is we who remain in the true Church by holding fast to Christ's teachings.
As St. Jerome eloquently expressed, “If only the Lord would grant me the privilege of being a bar in the gates of Sion. If any heretic dared to force a way through those gates, I would stand astride them and prevent him. Let Enomious come, let Arius come, and I will refute them.” This sentiment echoes our current struggle against the infiltration of worldly and novel ideas that threaten the sanctity of our faith.
The Synod’s Revolutionary Spirit
As we observe the proceedings of this Synod, many feel that the Church is once again on the road that led to the widespread confusion following Vatican II. Vatican II called for aggiornamento to bring the Church up to date but what followed was a radical departure from tradition, especially in the liturgy. The Novus Ordo Mass, though valid, has often been criticized for its loss of reverence and its break from the organic development of the Church's sacred liturgical life.
Now, the questions we must ask are: Will this Synod bring about even more drastic changes? Will it further disrupt the Church’s mission and doctrine?
Consider the “sins” confessed at the penitential service: the sin of using doctrine as an ideology, or of not embracing synodality. These confessions reflect a mindset that could be used to silence those who stand firm in the traditional teachings of the Church. Those of us who defend the eternal truths of the faith may soon be seen as rigid, an obstacle to progress. Yet, we must remember the words of St. Paul: “For the time will come when they will not endure sound doctrine; but, having itching ears, they will heap up for themselves teachers” (2 Timothy 4:3). Our duty is to remain faithful to sound doctrine, not to chase after the latest trends.
It is a great travesty when the pearl of great price is mixed haphazardly with the baubles of a confused and sinful world. I beseech all who are participating in the synod to have the audacity of faith, which cries, “We cannot.” We read in the Psalms that God has strengthened the bars of Thy gates (Psalm 84:11). These gates are the gates of His Church. Do you, who are priests, bishops, and cardinals, realize that you are watchmen at those gates?
St. Jerome wrote, “If only the Lord would grant me the privilege of being a bar in the gates of Sion. If any heretic dared to force a way through those gates, I would stand astride them and prevent him. Let Enomious come, let Arius come, and I will refute them.”
Have those of you who are participating in the synod also cried out, “If only the Lord would grant me the privilege of being a bar in the gates of Sion?” Instead of serving as a bar in the gate of Sion, many of you seem to be weeping by the stream of confusion in Babylon. To all those who are participating in this synod, I ask you this question: Where do you dwell? For the Lord calls you out of the world, out of Babylon, to be a watchman for His Church. “Upon the walls of Babylon set up the standard, strengthen the watch, set up the watchman, prepare the ambushes, for the Lord hath both proposed and done all that He spoke, against the inhabitants of Babylon.” (Isaiah 62:10-11)
We were told that scandals would come, but are you one of those causing the scandal? “Woe to the world because of scandals, for it must needs be that scandals come, but nevertheless woe to the man by whom the scandal cometh.” Quoting St. Jerome again: “To avoid scandal, avoid Babylon. I myself went to Babylon awhile where I enjoyed the poetry of Cicero and Plautus, but then I was sent to a dream in which I was before the judgment seat of Christ, and I was told to declare what I was. I answered that I was a Christian, but the judge said, 'You lie. You are rather a Ciceronian, for where your treasure is, there your heart will be also.' He ordered me to be scourged.”
After my punishment, I awoke and found myself to be a changed man, and the marks were still upon me. I was then a man fit for the study and interpretation of Sacred Scripture. I walked no more in Babylon, but I find there are more shepherds now who dwell in Babylon than in Sacred Scripture.
As this final session of the Synod on Synodality takes place, I call out to those participants who are walking with the world, who dwell in Babylon, and who are striving for harmony with the world rather than with Christ.
We cannot abide by a process of synodality that usurps authority rightly possessed only by God, and we cannot strive to walk in harmony with those who are on a path other than the true path set by Jesus Christ.
A Church for the Poor or a Church of the Poor?
Another concerning element of this Synod is its emphasis on creating a "Church for the poor" or even a "poor Church." This language echoes the dangerous ideology of liberation theology, which caused so much damage in Latin America. While Christ certainly called us to care for the poor, the Church’s primary mission is the salvation of souls.
St. John Chrysostom taught, “The poor are dear to Christ, but He died not only for their stomachs, but for their souls.” The Church must never reduce itself to a social or political institution. To reduce the Church to a merely social or political institution is to forget its supernatural nature.
This so-called "poor Church" risks becoming more concerned with social issues than with preaching the Gospel. There is nothing wrong with addressing social issues, but they must never take precedence over the Church's primary mission to lead souls to heaven.
What We Must Do
So, what can we do in the face of these challenges?
1. Remain Grounded in Prayer
First, we must remain grounded in prayer, particularly through the Rosary, as Our Lady of Fatima urged. The Rosary is our weapon against the forces of evil and confusion that seek to disrupt the Church from within. As St. Pio of Pietrelcina famously said, “The Rosary is the weapon for these times.”
2. Educate Ourselves in True Teachings
Second, we must educate ourselves in the true teachings of the Church. Read the writings of the Church Fathers, the encyclicals of the popes prior to Vatican II, and the documents of the Council of Trent. Arm yourself with the truth so that you can recognize when it is being distorted or abandoned.
3. Remain United
Lastly, we must remain united. As St. Vincent of Lerins advised, cling to tradition and resist any novelties that undermine the faith. The gates of hell will not prevail against the Church (Matthew 16:18), but it is our duty to defend her from within.
It is a great travesty when the pearl of great price is mixed haphazardly with the baubles of a confused and sinful world. I beseech all who are participating in the synod to have the audacity of faith, which cries, “We cannot.” We read in the Psalms that God has strengthened the bars of Thy gates (Psalm 84:11). These gates are the gates of His Church. Do you, who are priests, bishops, and cardinals, realize that you are watchmen at those gates?
St. Jerome wrote, “If only the Lord would grant me the privilege of being a bar in the gates of Sion. If any heretic dared to force a way through those gates, I would stand astride them and prevent him. Let Enomious come, let Arius come, and I will refute them.”
Have those of you who are participating in the synod also cried out, “If only the Lord would grant me the privilege of being a bar in the gates of Sion?” Instead of serving as a bar in the gate of Sion, many of you seem to be weeping by the stream of confusion in Babylon. To all those who are participating in this synod, I ask you this question: Where do you dwell? For the Lord calls you out of the world, out of Babylon, to be a watchman for His Church. “Upon the walls of Babylon set up the standard, strengthen the watch, set up the watchman, prepare the ambushes, for the Lord hath both proposed and done all that He spoke, against the inhabitants of Babylon.” (Isaiah 62:10-11)
We were told that scandals would come, but are you one of those causing the scandal? “Woe to the world because of scandals, for it must needs be that scandals come, but nevertheless woe to the man by whom the scandal cometh.” Quoting St. Jerome again: “To avoid scandal, avoid Babylon. I myself went to Babylon awhile where I enjoyed the poetry of Cicero and Plautus, but then I was sent to a dream in which I was before the judgment seat of Christ, and I was told to declare what I was. I answered that I was a Christian, but the judge said, 'You lie. You are rather a Ciceronian, for where your treasure is, there your heart will be also.' He ordered me to be scourged.”

After my punishment, I awoke and found myself to be a changed man, and the marks were still upon me. I was then a man fit for the study and interpretation of Sacred Scripture. I walked no more in Babylon, but I find there are more shepherds now who dwell in Babylon than in Sacred Scripture. As this final session of the Synod on Synodality takes place, I call out to those participants who are walking with the world, who dwell in Babylon, and who are striving for harmony with the world rather than with Christ. We cannot abide by a process of synodality that usurps authority rightly possessed only by God, and we cannot strive to walk in harmony with those who are on a path other than the true path set by Jesus Christ.
In recent weeks, Pope Francis has insisted that it matters not what God people embrace, that we are all on the same path. This flies in the face of the basic teaching of our faith, the words of Christ Himself, and the long arduous journey of the chosen people of Israel. The Old Testament can be described as the story of God's constant fidelity, as Israel repeatedly departed from the true path and went after false gods. The first commandment of the Decalogue is “Thou shalt not have false gods before Me” (Exodus 20:3). If a synodal conversation gives even the impression that false gods can be mixed into the sacred deposit of faith, we must announce this as anathema.
We see many who have been called to participate in the synod who make allowances for the sins of Babylon and for perversions like those of the cities destroyed by God in the Old Testament. The heretic Martin Luther said, “To be continent and chaste is not in me.” Luther, in a letter to Melanchthon, wrote: “Sin will not destroy us in the reign of the Lamb, even if we commit sins of the flesh a thousand times in one day.” How untrue those words are indeed. These are the words we now hear among many of those who participate in the synod, as they push an agenda that departs from celibacy and/or natural marital relations and embraces the sins of the flesh an agenda epitomized by those like James Martin.

Dominican Father Timothy Radcliffe, a synod participant, has written that inclinations like those of James Martin are God-given and need to be educated rather than denied. Father James Martin, who founded a group called "Outreach" and is also a synod participant, has written much in regard to these inclinations that is not in accordance with Catholic doctrine. The Catechism of the Catholic Church states that such inclinations must be accepted with respect, compassion, and sensitivity, but it also states clearly that such acts are intrinsically evil and under no circumstances can be approved.
Pope Francis has decided there will be study groups to work on this issue and other controversial issues of the synod. It is concerning that the emphasis in these groups seems to be unity with diversity, rather than unity with our Lord and His precepts. Pope Francis has said that we are called to “dream a Church that is the servant of all.” However, it is harmony with Christ, rather than harmony with man, that we should seek.
I beseech all the shepherds of the Church, especially those participating in this session of the synod, to defend the deposit of faith and stand firmly for Christ, even though it may put you at odds with the world. As shepherds, we must say with St. Jerome: “Would that God that all the infidels would rise up together against me for having defended the name and the glory of God.”
You are deceived if you think a Catholic can live without persecution. Nothing is more to be feared than for too long a peace. A storm puts a man on his guard and obliges him to exert his utmost efforts to escape shipwreck (Matthew 24:43-44).
Conclusion Prayer
In the name of the Father, and of the Son, and of the Holy Spirit. Amen.
Lord Jesus Christ, Eternal High Priest, protect Your Church from the errors of our time. Grant us the grace to discern truth from falsehood and to stand firm in the teachings handed down from Your apostles. May Your Blessed Mother, the Virgin Mary, shield us under her mantle as we seek to remain faithful to You. Give courage to our bishops, priests, and all the faithful, that they may resist the spirit of the age and remain steadfast in the unchanging truths of Your Gospel. We ask this through the intercession of St. Vincent of Lerins, St. Athanasius, St. Jerome, and all the saints. Amen.

In the name of the Father, and of the Son, and of the Holy Spirit. Amen.

Thank you for joining us today. Stay faithful, stay prayerful, and may God bless you.