Episode 2686: Audiobook - The Waters of Change: The Tiber flowed into the Amazon - Part 2

A Crisis of Identity: The Fruits of Concessions
The spread of modernism and progressivism within the Church, accelerated by Rome’s concessions to the spirit of Vatican II, led to what many traditional Catholics viewed as a crisis of identity. By the 1980s and 1990s, many Catholic communities were struggling to define what it meant to be Catholic in a world that seemed increasingly indifferent to doctrine and tradition. The liturgical reforms, once intended to make the Mass more accessible to the faithful, had instead led to widespread liturgical abuse and a loss of reverence for the sacred.
In addition to liturgical confusion, many Catholics began to question the Church’s moral teachings on issues such as contraception, abortion, and sexual morality. The post-Vatican II emphasis on pastoral sensitivity and contextual theology often led to a relativistic approach to moral issues, in which the Church’s teachings were seen as suggestions rather than commandments.
The growing influence of liberation theology and social justice also contributed to this crisis of identity. While the Church has always upheld the importance of charity and justice, the post-Vatican II focus on political activism often came at the expense of the Church’s spiritual mission. Many Catholics, especially in Latin America, began to view the Church primarily as a political institution rather than as the mystical body of Christ.

 
Chapter 6: The Path to the Amazon: From Modernism to Paganism
"We worship one God, the Father, the Son, and the Holy Spirit. Let us not corrupt this pure and holy worship by mixing it with the errors of the pagans." – St Augustine (Sermon 62, On the Creed)
St. Augustine’s warning against the corruption of true worship by pagan elements echoes through the centuries and speaks directly to the challenges facing the Church today. The path from modernism to paganism may have been long, but the stakes remain the same: the purity of the Catholic faith must be guarded against any attempt to dilute or distort it.
In this chapter, we have seen how the Amazon Synod and the Amazonian Rite represent the culmination of the modernist trajectory that began with the Rhine bishops. What began as a call for liturgical reform has now led to the incorporation of pagan elements into Catholic worship. For traditional Catholics, the task is clear: to resist this drift toward syncretism and to uphold the timeless truths of the Catholic faith, no matter the cost.
The Amazon Synod of 2019 marked a significant turning point in the trajectory of the post-Vatican II Church. What had begun as a flow of ideas from the Rhine countries shaped by progressive theologians and bishops had now cascaded into the heart of the Church, leading to concerns of an increasing drift toward paganism. For many traditional Catholics, the Amazon Synod and the Amazonian Rite it proposed represented a profound departure from the doctrinal purity and liturgical continuity that had been hallmarks of the Catholic faith for centuries. This chapter delves into the theological and spiritual crisis that this shift has created, particularly as it manifests in the embrace of inculturation and the controversial incorporation of indigenous symbols and rituals into the Catholic liturgy.
The chapter will also explore the Pachamama controversy, a scandal that emerged during the Amazon Synod when an indigenous fertility symbol was prominently included in Catholic ceremonies. For traditionalists, this was not merely an issue of bad optics or misunderstanding, but rather a symptom of a deeper theological rot one that risks leading the Church away from Christ and toward syncretism, or the blending of Catholic beliefs with non-Christian religious practices. The chapter will argue that the Amazonian Rite is the culmination of a long and dangerous process that began with modernism and has now reached the doorstep of paganism.
The Amazon Synod and the Rise of Inculturation
The Amazon Synod was convened by Pope Francis in October 2019, ostensibly to address the unique pastoral needs of the Amazonian region. The synod’s final document emphasized the importance of inculturation adapting the Catholic faith to the culture and traditions of the people it serves. Inculturation, as a theological concept, had its roots in Vatican II, where the Rhine bishops pushed for reforms that would make the liturgy more accessible to the laity and reflective of local cultures. The idea was that the Church needed to be pastorally sensitive to different contexts, moving away from the “rigid” and “universal” structures of the Traditional Latin Mass.
However, what began as a call for pastoral adaptation has, over the years, taken on a much more radical form. In the Amazon region, where indigenous spiritualities often feature elements of nature worship, animism, and tribal rituals, the process of inculturation has blurred the lines between Catholicism and paganism. The Amazonian Rite that was proposed during the synod seeks to incorporate elements of indigenous spirituality such as ritual dances, the use of native symbols, and even the celebration of nature spirits into Catholic worship. Proponents argue that this is necessary to make the Gospel relevant to the Amazonian people, but traditionalists view it as a profound betrayal of the universal mission of the Church.
The Pachamama Controversy: Syncretism or Sensitivity?
The most symbolically charged moment of the Amazon Synod was undoubtedly the Pachamama controversy. The Pachamama, an indigenous fertility goddess revered by certain South American cultures, was featured prominently in several ceremonies that took place during the synod. In one event, wooden statues of the Pachamama were brought into the Vatican Gardens and blessed in what was described as an act of reverence for the indigenous cultures of the Amazon. These statues were later displayed in a Catholic church near the Vatican, and they were even carried in a procession to St. Peter’s Basilica.
The inclusion of the Pachamama in these ceremonies sparked immediate outrage among traditional Catholics. To them, this was not merely a case of inculturation gone too far it was an outright act of idolatry. The First Commandment, which forbids the worship of false gods, was being violated within the very heart of the Church. The sight of the Pachamama statues being honored in a Catholic setting was deeply scandalous, and it raised serious questions about the direction in which the Church was heading.
One of the most vocal critics of the Pachamama incident was Archbishop Carlo Maria Viganò, who described the event as a “sacrilegious profanation” of the Catholic sanctuary. In a letter, Viganò wrote:
"The abomination of idolatrous rites has entered the sanctuary of God, creating a situation of profound scandal and danger for the faithful."
This critique was echoed by many traditionalists, who argued that the inclusion of pagan symbols in Catholic worship was not only an affront to the Church’s doctrinal integrity, but also a betrayal of the missionary work that had been carried out in the Amazon for centuries. Missionaries like Archbishop Marcel Lefebvre, who had spent their lives spreading the Traditional Latin Mass and the uncompromised Gospel to the farthest reaches of the world, would have been appalled by what had transpired.

The Dangers of Syncretism
The Amazonian Rite and the Pachamama controversy highlight what traditional Catholics see as the most dangerous aspect of inculturation: the risk of syncretism, or the blending of Catholic doctrine with non-Christian religious practices. For centuries, the Church had been careful to avoid such syncretism, recognizing that the truths of the Catholic faith are universal and unchanging, regardless of the cultural context. The goal of missionary work had always been to bring Christ to the nations, not to adapt Christ to the nations’ pre-existing beliefs and practices.
The Catechism of the Catholic Church teaches that Jesus Christ is the “fullness of revelation” (CCC 73) and that the Church has been entrusted with the task of proclaiming Him to all peoples. This means that while the Church can and should engage with different cultures, it must never compromise the purity of its doctrine or the integrity of its worship. The inclusion of pagan symbols and rituals in the liturgy, as seen in the Amazonian Rite, represents a fundamental betrayal of this mission. It suggests that the truth of the Gospel is not sufficient on its own, and that it must be supplemented or enhanced by indigenous spirituality.
St. Paul’s warning to the Corinthians is particularly relevant in this context:
"What partnership has righteousness with lawlessness? Or what fellowship has light with darkness? What accord has Christ with Belial? Or what portion does a believer share with an unbeliever?" - 2 Corinthians 6:14-15
For St. Paul, the line between Christianity and paganism was clear and unyielding. There could be no mixing of the two. Yet, with the Amazonian Rite, the Church seems to be moving toward a dangerous blurring of these boundaries. The incorporation of pagan symbols, like the Pachamama, into Catholic worship is not a sign of sensitivity or cultural respect it is a sign of theological confusion.
The Roots of the Crisis: From Modernism to Paganism
How did the Church get to this point? How did the waters of the Rhine, which began with a push for liturgical reform and pastoral adaptation, flow into the Tiber and then into the Amazon, where they now threaten to dilute the Catholic faith with paganism? The answer lies in the modernist crisis that has been brewing within the Church for more than a century.
Modernism, which was condemned by Pope St. Pius X in his encyclical Pascendi Dominici Gregis (1907), was a heresy that sought to reinterpret Catholic doctrine in light of contemporary philosophy, culture, and science. It downplayed the supernatural and emphasized the need for the Church to evolve with the times. While modernism was formally condemned, its ideas continued to influence many theologians, particularly in the Rhine countries, who would later shape the reforms of Vatican II.

The push for inculturation in the Amazon is the logical extension of this modernist trajectory. It reflects a belief that the Church must adapt to the world, rather than call the world to conversion. It prioritizes pastoral concerns over doctrinal clarity and cultural accommodation over liturgical purity. For traditional Catholics, this represents a betrayal of the Church’s missionary mandate, which is to bring Christ to the nations, not to bring the nations’ gods into the Church.
 
Chapter 7: The Crisis of Faith: Relativism and Paganism
"Even if Catholics faithful to Tradition are reduced to a handful, they are the ones who are the true Church of Jesus Christ." - St. Athanasius
This quote from St. Athanasius speaks directly to the current crisis. As the Church becomes more and more influenced by relativism and paganism, it is the faithful remnant those who remain true to the Tradition of the Church who will carry forward the light of Christ in the midst of darkness.
Holding Fast to Tradition
In this chapter, we have explored the theological implications of the Amazonian Rite and the crisis of faith that it represents. The rise of relativism, the embrace of paganism, and the erosion of the sacred are all signs of a Church that is in spiritual turmoil. For traditional Catholics, the task is clear: we must hold fast to the Tradition of the Church, resist the drift toward syncretism, and remain faithful to the truths of the faith that have been handed down to us from the Apostles. Only by doing so can we ensure that the Church remains the light of Christ in a world that is increasingly darkened by the forces of relativism and paganism.
The path forward for traditional Catholics is clear: we must remain faithful to the timeless truths of the faith, resist the temptations of relativism and paganism, and uphold the sacredness of the Mass as the holy sacrifice of the Son of God.
The Amazon Synod and the development of the Amazonian Rite have sparked deep concerns within the Church about the growing influence of relativism and paganism on Catholic worship and doctrine. From a traditional Catholic perspective, this chapter will explore how the Church’s increasing openness to inculturation has led to what many see as a profound crisis of faith. The synod’s emphasis on cultural accommodation rather than a firm adherence to doctrinal integrity has been viewed as a dangerous shift that threatens the sacrificial nature of the Mass and dilutes the truths of the faith in favor of non-Christian elements.
The chapter will argue that the sacred liturgy has been transformed from its original purpose—the holy sacrifice of the altar into something that more closely resembles indigenous communal rituals, thereby embracing a form of practical paganism. The relativistic mindset that underlies this movement risks turning the Church into a body that conforms to the world, rather than one that transforms the world through the unchanging truth of Jesus Christ.
The Amazonian Rite: A Path to Relativism
At the heart of this crisis is the Amazonian Rite, a liturgical form proposed during the Amazon Synod that seeks to incorporate elements of indigenous spirituality into the Catholic Mass. Proponents of the rite argue that it is a necessary response to the unique cultural context of the Amazon region, where indigenous peoples have long practiced rituals centered around nature worship, animism, and tribal spirituality. The goal of the Amazonian Rite is to make the Catholic faith more accessible to these communities by integrating their customs and beliefs into the Church’s worship.
However, this emphasis on inculturation which was promoted heavily during Vatican II has, over the years, morphed into what traditionalists fear is a full-scale embrace of cultural relativism. Instead of proclaiming the unchanging truths of the faith, the Church appears to be accommodating itself to the pre-Christian practices of the Amazon region. In this process, the sacred and sacrificial nature of the Mass is being replaced by something that more closely resembles pagan communal celebrations.
One of the primary concerns of traditional Catholics is the erosion of the sacrificial nature of the Mass. The Mass, according to traditional Catholic teaching, is not merely a communal meal or a gathering of the faithful it is the re-presentation of Christ’s sacrifice on Calvary. The Mass is a solemn and sacred act, where the priest offers the Body and Blood of Christ to the Father in atonement for the sins of the world. The altar is not just a table for a communal celebration it is the altar of sacrifice where the saving work of Christ is made present again for the faithful.
The Amazonian Rite, however, appears to diminish this understanding. In its emphasis on communal participation and the incorporation of indigenous rituals, the sacrificial nature of the Mass is pushed to the background. Ritual elements such as native dances, offerings to the earth, and celebrations of the land and water have been proposed as part of the rite, shifting the focus away from the sacrifice of Christ and toward a celebration of creation and community. This development has caused alarm among traditional Catholics, who see it as a dangerous move toward relativism and paganism.
The Loss of Doctrinal Integrity
One of the most troubling aspects of this crisis is the loss of doctrinal integrity that has accompanied the rise of inculturation and cultural accommodation. In the effort to make the faith more accessible to various cultures, the core doctrines of the faith are being diluted, particularly in regions like the Amazon. This dilution is often justified in the name of pastoral sensitivity, but in reality, it represents a failure to proclaim the truth of the Gospel in all its fullness.
Relativism the belief that truth is not absolute but depends on cultural or individual perspectives has become the guiding principle in much of the Church’s approach to inculturation. Instead of proclaiming the one, true faith that Jesus Christ entrusted to the Church, there is a growing tendency to view the faith as something that can be adapted or reinterpreted according to the customs and beliefs of various cultures. This relativistic approach is in direct contradiction to the Church’s missionary mandate, which is to bring the truth of Christ to all nations, not to accommodate or merge with the false gods of other religions.
This crisis is particularly acute in the Amazon, where the Church is now attempting to incorporate indigenous spiritual practices into Catholic worship. Indigenous rituals that are based on nature worship, ancestral veneration, and tribal customs are being proposed as part of the Amazonian Rite, raising serious questions about the Church’s fidelity to its own teachings. In the name of cultural sensitivity, the Church is in danger of syncretism the blending of Christian beliefs with non-Christian elements.
The Pachamama controversy is a clear example of this trend. During the Amazon Synod, statues of Pachamama an indigenous fertility goddess were brought into Vatican ceremonies and even displayed in Catholic churches. For traditional Catholics, this was a clear violation of the First Commandment and a troubling sign of the Church’s willingness to accommodate pagan practices in its worship. The veneration of false gods has no place in the Catholic Church, yet the Pachamama incident revealed a growing acceptance of pagan symbols in the name of inculturation.
Paganism in Practice: The Erosion of the Sacred
One of the most dangerous aspects of the current crisis is the erosion of the sacred in Catholic worship. The Mass has always been understood as a sacred and holy act, where the faithful participate in the mystery of Christ’s sacrifice. The sacredness of the Mass is reflected in its language, its rituals, and its theology. The Traditional Latin Mass, with its emphasis on the transcendence of God and the holiness of the sacrifice, was the primary expression of this sacred reality for centuries.
However, with the introduction of the Novus Ordo Mass and the rise of inculturation, the sacredness of the Mass has been increasingly diminished. The vernacular language, the reorientation of the altar, and the emphasis on communal participation have all contributed to a shift in the way the faithful understand the Mass. Instead of being seen as a holy sacrifice, the Mass is now often viewed as a community gathering or a celebration of fellowship. This shift has only been exacerbated by the introduction of the Amazonian Rite, where the sacrificial nature of the Mass is further obscured by the inclusion of indigenous rituals.
Incorporating nature-based practices and animistic elements into the Mass such as offering prayers to the earth or honoring the spirits of the land represents a clear move toward paganism. The Mass, which should be a reflection of the sacrifice of Calvary, is instead becoming a celebration of the natural world. This shift is not merely a matter of cultural adaptation it is a profound theological error that undermines the very essence of Catholic worship.
The Danger of Practical Paganism
The embrace of indigenous rituals and nature-based practices within the Church represents what can only be described as practical paganism. While the Church may not officially endorse pagan beliefs, the inclusion of pagan elements in Catholic worship has the effect of sanctioning these beliefs and blurring the line between Christianity and paganism. This practical paganism is the natural result of the relativistic mindset that has taken hold in many parts of the Church, where the emphasis is placed on accommodation rather than conversion.
This trend is deeply troubling because it represents a betrayal of the Church’s mission to bring the Gospel of Christ to all nations. The Church is called to proclaim the truth not to water down that truth in the name of cultural sensitivity. Jesus Christ is the “way, the truth, and the life” (John 14:6), and the Church has been entrusted with the task of bringing this truth to all peoples, regardless of their cultural or religious background. To accommodate pagan practices in the name of inculturation is to compromise the very heart of the faith.

 
Chapter 8: Archbishop Lefebvre’s Warning
"But though we, or an angel from heaven, preach a gospel to you besides that which we have preached to you, let him be anathema." - Galatians 1:8
This verse captures the essence of Lefebvre’s warning to the Church. St. Paul reminds us that the Gospel does not change and that any attempt to introduce a new gospel whether through modernism, relativism, or paganism is to be rejected. Lefebvre’s steadfast defense of the Traditional Latin Mass and the truths of the faith serves as a powerful reminder of our duty to uphold the unchanging Gospel in a world that is constantly changing.
The modern crisis within the Catholic Church has roots in the theological movements that surged before and after Vatican II. For many traditional Catholics, one of the most prophetic voices warning against the dangers of this trajectory was Archbishop Marcel Lefebvre. Lefebvre, a staunch defender of the Traditional Latin Mass and the timeless truths of the faith, stood as a bulwark against the modernist reforms initiated by the Rhine prelates. This chapter will explore Archbishop Lefebvre’s role in defending the Traditional Latin Mass, his warnings about the creeping dangers of modernism, and how his missionary work in Africa offers a stark contrast to the controversial Amazonian Rite and the rise of inculturation in modern missionary activity.
Archbishop Lefebvre’s legacy is not only one of resistance to modernist liturgical reforms but also of evangelization through the uncompromised Gospel. His success in spreading the Catholic faith in Africa through the Traditional Latin Mass serves as a counter-example to the claims that the Mass must be adapted or altered to accommodate local cultures. This chapter will argue that Lefebvre’s work illustrates a crucial point: evangelization does not require a departure from the unchanging truths of the Church.
The Rise of Modernism: Lefebvre’s Opposition
As the Second Vatican Council progressed from 1962 to 1965, Archbishop Lefebvre, like many traditionalists, became increasingly alarmed by the influence of the Rhine alliance a group of theologians and bishops from northern European countries like Germany, France, and the Netherlands. These prelates, often viewed as the architects of liturgical reform, sought to introduce modernist ideas that downplayed the sacrificial nature of the Mass and emphasized active participation, vernacular languages, and pastoral flexibility. The result of their influence was the creation of the Novus Ordo Mass, which many traditional Catholics see as a rupture from the organic development of the Roman liturgical tradition.
Lefebvre, who had been a prominent bishop and missionary, recognized early on the dangers posed by these reforms. He viewed the movement toward liturgical experimentation and doctrinal leniency as a clear departure from the Tradition of the Church. His warnings, however, were not heeded by the majority of Church leaders, and as the reforms of Vatican II were implemented across the globe, Lefebvre found himself increasingly isolated in his defense of the Traditional Latin Mass.

The Archbishop’s opposition to Vatican II was not rooted in personal preference or clericalism but in a deep theological conviction that the truths of the faith expressed most beautifully in the Traditional Latin Mass should not be altered to appease the changing whims of modern society. His resistance to the reforms culminated in his founding of the Society of St. Pius X (SSPX) in 1970, a priestly fraternity dedicated to preserving the Traditional Latin Mass and resisting the modernist trajectory of the post-conciliar Church.
Lefebvre’s Missionary Work in Africa: Evangelization without Compromise
One of the most compelling aspects of Archbishop Lefebvre’s legacy is his missionary work in Africa, where he served as Apostolic Delegate to French-speaking Africa and later as the Superior General of the Holy Ghost Fathers. During his time in Africa, Lefebvre oversaw the evangelization of countless souls, spreading the Catholic faith in regions where paganism and animism had deep roots.
What makes Lefebvre’s missionary efforts in Africa so important is that he accomplished this work without compromising the integrity of the Catholic liturgy or doctrinal purity. In stark contrast to the approach taken during the Amazon Synod, where the emphasis was placed on inculturation and blending indigenous practices with Catholic rituals, Lefebvre maintained the Traditional Latin Mass as the central act of worship for the African converts. He believed that the universal truths of the faith were not dependent on cultural adaptations but could be understood and embraced by people of all cultures through the unchanging message of the Gospel.
Lefebvre’s success in Africa stands as a clear rebuttal to the claims of those who argue that liturgical adaptation and inculturation are necessary for evangelization. He demonstrated that it is possible to bring the faith to foreign cultures without diluting the sacredness of the liturgy or incorporating elements of non-Christian beliefs. By remaining faithful to the Traditional Latin Mass, Lefebvre showed that the Church could evangelize the world while remaining rooted in her own Tradition.
The Amazonian Rite and Syncretism: A Dangerous Path
The contrast between Lefebvre’s missionary work and the Amazon Synod could not be starker. During the Amazon Synod of 2019, there was a clear push for the development of an Amazonian Rite, a form of the Mass that would incorporate indigenous symbols, rituals, and spiritual practices into Catholic worship. Advocates of the Amazonian Rite argued that such inculturation was necessary to make the faith more accessible to the indigenous peoples of the Amazon region, who had long practiced forms of nature worship and animistic rituals.
Traditional Catholics, however, have expressed grave concerns about this approach. The inclusion of pagan symbols, such as the controversial Pachamama statues, in Catholic ceremonies has raised alarms about the dangers of syncretism the blending of Christian beliefs with non-Christian elements. For many, the Amazonian Rite represents a capitulation to modernism and paganism, where the truths of the faith are watered down to accommodate local customs that are often at odds with Christian doctrine.
Archbishop Lefebvre’s prophetic warnings about the dangers of modernism are particularly relevant in this context. He understood that the integrity of the faith cannot be preserved if the Church attempts to merge its teachings with the beliefs and practices of pagan cultures. The Pachamama controversy and the push for the Amazonian Rite are clear examples of what Lefebvre feared an erosion of Catholic identity in the name of pastoral sensitivity.
Lefebvre’s evangelization efforts in Africa serve as a powerful counter-example to the Amazonian approach. While the Rhine prelates and their modernist successors have argued that the Church must adapt to local cultures to be effective in evangelization, Lefebvre showed that the unchanging truths of the faith expressed most perfectly in the Traditional Latin Mass are capable of converting souls without compromise. His missionary work stands as a testimony to the fact that the Gospel transcends culture, and the Mass, in its sacred and universal form, can bring grace to all people.
The Society of St. Pius X: Preserving Tradition in a Time of Crisis
As the post-Vatican II reforms took hold and the Novus Ordo Mass became the standard liturgy in the Roman Catholic Church, Archbishop Lefebvre’s concerns about the direction of the Church only grew. He believed that the modernist trajectory initiated by the Rhine prelates was leading the Church into a crisis of faith. In response, he founded the Society of St. Pius X (SSPX) to preserve the Traditional Latin Mass and to form priests who would remain faithful to the timeless teachings of the Church.
The SSPX quickly became a refuge for Catholics who felt alienated by the post-conciliar reforms. Lefebvre’s insistence on the importance of the Traditional Latin Mass and his refusal to accept the innovations of the Novus Ordo liturgy positioned him as a leading figure in the Traditionalist Movement. His defense of Tradition was not merely a matter of liturgical preference but a defense of the doctrinal purity of the faith. Lefebvre understood that the liturgical changes were symptomatic of a broader theological shift within the Church one that sought to accommodate the spirit of the age rather than uphold the unchanging truths of the faith.
Lefebvre’s Prophetic Role in the Modern Church
As we look at the state of the Church today particularly in light of the Amazon Synod and the rise of inculturation it is clear that Archbishop Lefebvre’s warnings were prophetic. His concerns about the modernist trajectory initiated by the Rhine prelates have been borne out in the Church’s increasing embrace of relativism, syncretism, and the erosion of doctrinal integrity. The Amazonian Rite represents the culmination of these modernist trends, where the Church appears more concerned with accommodating local cultures than with proclaiming the Gospel in its fullness.
For traditional Catholics, Lefebvre remains a heroic figure a man who stood against the tide of modernism and fought to preserve the faith of the ages. His defense of the Traditional Latin Mass, his missionary work in Africa, and his prophetic warnings about the dangers of Vatican II continue to resonate with those who seek to remain faithful to the Tradition of the Church.

 
Chapter 9: The Role of the Papacy: From Paul VI to Francis
"The true friends of the people are neither revolutionaries, nor innovators: they are traditionalists." St. Pius X
This quote encapsulates the traditional Catholic perspective on the role of the papacy. The true mission of the Church is not to innovate or accommodate itself to the changing winds of culture, but to preserve the faith, doctrine, and liturgy handed down from the apostle 
The papacy, as the supreme office of the Church, has been instrumental in shaping the course of Catholicism through its most turbulent periods. From the aftermath of the Second Vatican Council to the present era, the decisions made by successive popes have either supported or resisted the modernist trends introduced by the Rhine prelates. In this chapter, we will explore how the popes of the post-Vatican II era navigated the tension between tradition and modernism, culminating in a critique of Pope Francis’s apparent full embrace of the modernist agenda.
Throughout this journey, the papacy has shifted between attempts to uphold the timeless doctrines and practices of the faith and efforts to reconcile the Church with the rapidly changing modern world. At the heart of this struggle lies the tension between those who seek to preserve the sacredness of the Traditional Latin Mass and those who, in the spirit of Vatican II, advocate for liturgical and theological reform.
This chapter will explore the papal responses to this tension, focusing on four pivotal pontificates: Pope Paul VI, Pope John Paul II, Pope Benedict XVI, and Pope Francis.
Pope Paul VI: The Torn Pontiff
Pope Paul VI (1963–1978) is often seen as the pope who shepherded the Church through the most dramatic phase of liturgical and doctrinal reforms. Following the conclusions of Vatican II, Paul VI was tasked with implementing the Council’s decrees, most notably those concerning the liturgy. His pontificate was marked by an evident struggle: the need to uphold the unchanging truths of the Church while also embracing the spirit of reform that had emerged so strongly from the Rhine countries.
It was under Paul VI’s reign that the Novus Ordo Mass was promulgated in 1969, replacing the Traditional Latin Mass as the normative form of worship. This decision, heavily influenced by the Rhine alliance and the desire for active participation by the laity, was seen by many traditional Catholics as a rupture from the sacred liturgical heritage of the Church. The Latin language, the orientation of the priest facing the altar, and the emphasis on the sacrificial nature of the Mass were replaced with vernacular languages, a priest facing the people, and an emphasis on the communal aspect of the liturgy.
Despite implementing these reforms, Paul VI appeared to be deeply conflicted about the consequences. In a famous speech on June 29, 1972, he lamented that the “smoke of Satan” had entered the Church, signaling his own awareness that the reforms were not bringing about the renewal he had hoped for. Traditional Catholics have long interpreted this statement as a veiled acknowledgment of the damage that the post-conciliar reforms were doing to the faith.
Paul VI’s legacy is, therefore, one of ambiguity he was both the pope of reform and the pope who mourned the unintended consequences of those reforms. His decision to suppress the Traditional Latin Mass remains one of the most controversial actions in modern Church history, setting the stage for the traditionalist resistance that would follow.
Pope John Paul II: A Defender of Tradition
When Pope John Paul II ascended to the papacy in 1978, the Church was already deeply divided between those who embraced the post-Vatican II reforms and those who yearned for a return to traditionalism. John Paul II, with his strong theological background and his experience living under communist oppression, brought a unique perspective to the papacy. He sought to maintain the reforms of Vatican II but also emphasized the importance of continuity with Tradition.
One of John Paul II’s most significant contributions to the defense of the Traditional Latin Mass came in the form of his 1988 apostolic letter “Ecclesia Dei,” which responded to the consecration of bishops by Archbishop Marcel Lefebvre without papal approval. Lefebvre’s actions, motivated by his desire to preserve the Traditional Latin Mass and resist modernism, led to his excommunication. However, rather than condemning Lefebvre outright, John Paul II used “Ecclesia Dei” to call for greater pastoral care for Catholics attached to the Traditional Latin Mass, encouraging bishops to provide them with the means to continue attending the Tridentine Rite.
John Paul II’s gesture toward the traditionalist community demonstrated his desire to unify the Church without abandoning the reforms of Vatican II. His papacy was marked by a constant balancing act between modernity and tradition, as he sought to uphold orthodoxy while engaging with the modern world. Yet, despite his efforts, the tension between these two forces continued to deepen.
Pope Benedict XVI: The Restoration of Tradition
If John Paul II represented a pope who sought to balance the reforms of Vatican II with the preservation of Tradition, his successor, Pope Benedict XVI, took a more decisive stance in favor of restoring traditional elements within the Church. Elected in 2005, Benedict XVI had long been a critic of the liturgical reforms that followed Vatican II. As a theologian and former Prefect of the Congregation for the Doctrine of the Faith, he had witnessed firsthand the erosion of doctrinal clarity and liturgical reverence that had accompanied the modernist trajectory.
Benedict’s 2007 motu proprio, “Summorum Pontificum,” was a landmark moment for the traditionalist movement. In this document, he liberalized the celebration of the Traditional Latin Mass, affirming that it had never been abrogated and could be celebrated freely by priests without requiring the permission of their bishops. Benedict described the Traditional Latin Mass as the “Extraordinary Form” of the Roman Rite, coexisting alongside the Novus Ordo, or “Ordinary Form.” This act was seen by traditional Catholics as a long-overdue recognition of the legitimacy of their liturgical preferences and a vindication of their efforts to preserve the ancient liturgy.
In “Summorum Pontificum,” Benedict XVI also made a profound statement about the nature of the Church’s liturgy. He argued that the Church must maintain a hermeneutic of continuity, meaning that any developments in the liturgy or doctrine must remain in continuity with the Tradition that has been handed down through the centuries. His motu proprio was not just a defense of the Traditional Latin Mass but a broader critique of modernism and the rupture that had occurred in the post-Vatican II Church.
Despite Benedict’s efforts to restore liturgical tradition, his papacy faced intense opposition from progressive factions within the Church, who viewed his reforms as a step backward. His resignation in 2013 marked the end of an era, and many traditional Catholics feared that the modernist elements within the Church would once again gain the upper hand.
Pope Francis: The Embrace of Modernism and the Amazonian Synod
The election of Pope Francis in 2013 marked a significant shift in the Church’s trajectory. Unlike his predecessor, Francis has been openly supportive of the modernist vision of the Rhine prelates and the reforms initiated at Vatican II. His papacy has been marked by a strong emphasis on pastoral flexibility, inculturation, and an openness to indigenous spiritualities, most notably reflected in the Amazon Synod of 2019.
Pope Francis’s approach to the liturgy and the Church’s mission is one that prioritizes cultural accommodation and pastoral outreach over the preservation of tradition. This was most clearly demonstrated during the Amazon Synod, where proposals were made to create an Amazonian Rite that would incorporate indigenous rituals, symbols, and spiritual practices into Catholic worship. The synod also sparked controversy with the Pachamama incident, where statues of the indigenous fertility goddess were displayed in Catholic ceremonies, raising alarms among traditional Catholics about the dangers of syncretism.
Pope Francis’s promotion of inculturation and indigenous spiritualities represents a radical departure from the conservative efforts of Pope Benedict XVI and Pope John Paul II to restore a sense of tradition to the Church. While Francis has not openly criticized the Traditional Latin Mass, his papacy has been marked by a clear preference for the pastoral reforms of Vatican II, particularly in the areas of social justice, environmentalism, and the Church’s role in addressing the marginalized.
In 2021, Pope Francis issued Traditionis Custodes, a document that effectively reversed the permissions granted by Summorum Pontificum. Traditionis Custodes imposed new restrictions on the celebration of the Traditional Latin Mass, signaling a clear retreat from the traditionalist gains made under Benedict XVI. For many traditional Catholics, this move was seen as a deliberate effort to marginalize the Traditional Latin Mass and accelerate the Church’s shift toward a modernist agenda.
The Papacy and the Crisis of Tradition
The trajectory of the papacy from Paul VI to Francis reflects the broader struggle within the Church between modernism and traditionalism. Each pope has played a key role in either advancing or resisting the modernist reforms initiated at Vatican II, with Paul VI and Francis representing the modernist side, and John Paul II and Benedict XVI striving to preserve a sense of continuity with tradition.
For traditional Catholics, the papacy’s role in guiding the Church has been both a source of hope and frustration. While John Paul II and Benedict XVI made efforts to restore the Traditional Latin Mass and promote the sacredness of the liturgy, Francis’s papacy has brought the Church closer to the modernist vision first articulated by the Rhine prelates at Vatican II.

 
Chapter 10: The Amazon River: A Symbol of Modern Syncretism
In this chapter, we turn to the Amazon River, which has become a symbol of the Church’s current theological direction a course that is increasingly defined by syncretism, a blending of Catholic liturgy with indigenous spiritualities. Flowing through diverse ecosystems and cultures, the Amazon River represents a powerful metaphor for the Church's recent efforts to inculturate the Gospel within the traditions of the indigenous peoples of the Amazon. Yet, in the eyes of traditional Catholics, the Amazonian Rite and the theological direction it represents is far from a simple attempt to adapt Catholic worship to local customs. It is viewed as a dangerous divergence from the universality of the Catholic faith, where the line between Christianity and paganism is being blurred.
As we examine the Amazon Synod and the Amazonian Rite, the key concern for traditional Catholics is the introduction of pagan elements into the Catholic liturgy. Historically, the Church sought to convert such pagan traditions, purifying them and transforming them into Christian worship. Now, however, we witness a reversal: indigenous rituals, symbols, and spiritualities are being integrated into the liturgy without the requisite transformation through Christ. This chapter argues that this approach represents a betrayal of Catholic tradition, risking the very essence of the faith in the name of cultural accommodation.
The Symbolism of the Amazon River
The Amazon River, with its vast network of tributaries and its journey through diverse lands, symbolizes not only the physical diversity of the Amazonian region but also the spiritual diversity now embraced by the Church in this part of the world. The Amazon Synod, which took place in 2019, highlighted the importance of the Amazon as both a physical and spiritual space. It was seen as a place where indigenous peoples had lived in harmony with nature for centuries, with their own spiritual traditions deeply connected to the land. The Church, through the Amazon Synod, sought to recognize and respect these spiritualities by incorporating their symbols and rituals into Catholic worship.
For many traditional Catholics, however, this approach is viewed not as an enrichment of the faith but as a compromise. The universality of the Catholic Church has always been based on its ability to bring the truth of Christ to all cultures while remaining true to its own doctrinal integrity. The risk of the Amazonian Rite, and the approach taken by the Synod, is that it confuses universality with syncretism, allowing elements of paganism to coexist with the truths of the Gospel.
St. Paul warned against this very danger in his letter to the Corinthians: "What agreement has the temple of God with idols? For we are the temple of the living God" (2 Corinthians 6:16). This warning applies directly to the concerns raised by the Amazonian Rite. By introducing indigenous spiritual symbols such as the controversial Pachamama statue into Catholic ceremonies, the Church risks appearing to endorse these elements as compatible with the worship of the one true God. This confusion threatens the very heart of the Church's mission, which is to proclaim the truth of Christ to all nations, calling them out of idolatry and into the light of the Gospel.
The Amazonian Rite and Spiritual Relativism
At the center of the debate surrounding the Amazonian Rite is the question of theological legitimacy. Traditional Catholics argue that by embracing indigenous rituals, the Church is opening the door to spiritual relativism the idea that all spiritual traditions are equally valid paths to God. This stands in direct opposition to the doctrine of the Church, which teaches that salvation comes through Christ alone and that the sacraments, particularly the Eucharist, are the means by which grace is given to the faithful.
The Amazonian Rite, as proposed by the Synod, risks diluting the sacramental theology of the Church by emphasizing the community’s experience of worship over the sacrificial nature of the Mass. In many Amazonian cultures, rituals are centered around earth-based spiritualities that honor nature, ancestors, and fertility. While these traditions may have deep meaning for indigenous peoples, they are fundamentally incompatible with the worship of the Triune God as revealed in Christ.
To incorporate these rituals into the Catholic liturgy without conversion or purification risks confusing the faithful about the true nature of the Eucharist. The Mass is not a celebration of earthly life or natural cycles but the re-presentation of the Sacrifice of Calvary. As Pope Pius XII stated in his encyclical Mediator Dei, the Mass is the “most perfect form of worship” because it is the sacrifice of Christ Himself: "The august Sacrifice of the Altar is no mere commemoration of the passion and death of Jesus Christ, but a true and proper act of sacrifice."
By blending elements of pagan rituals into the liturgy, the Amazonian Rite diminishes the centrality of Christ’s sacrifice, leading to a relativistic understanding of the Eucharist. This is not merely a liturgical concern but a theological crisis, as the core doctrines of the faith are undermined in the name of cultural accommodation.