Synodal Apostasy About to Claim its Next Victim

Now the spirit of synodality, Satan’s shadow version of the Holy Ghost, seems to be on the verge of ruining another former Catholic country.

It is safe to say that through the process of synodality, the German Catholic Church finds itself in full-blown apostasy and tottering on the brink of schism.

If not schism from the Post-Conciliar “Church”, then from the One Christ founded.

And now the spirit of synodality, Satan’s shadow version of the Holy Ghost, seems to be on the verge of ruining another former Catholic country.

On October 25, 2025, the Third Synodal Assembly of the Catholic Church in Italy concluded with the overwhelming approval of its final text, Leaven of Peace and Hope (Lievito di pace e di speranza). (Although “Leaven of Confusion” would have been more apropos.)

Presented as a milestone in the Church’s “journey of inclusion,” the document was hailed by Cardinal Matteo Zuppi and others as a new breath for the Italian Church — one that places “equal dignity in Christ” at the heart of its ecclesial vision. (The same Zuppi mind you, who attended the farcical allowance of the Tridentine Mass in St. Peter’s this past weekend. A beautiful example of how they appease the Trad Inc. crowd on the one hand with the crumbs of a TLM, while the very same people attending it are praising a demonic document on the other).

Yet for the Traditional faithful who has not drunk the Prevost Kool-Aid, this Synodal text reads not like a renewal of Catholic life but more like another step down the well-trodden path of ambiguity, horizontalism, and accommodation to the spirit of the age.

The phrase “equal dignity in Christ” serves as the leitmotif of the entire document. It is, of course, true that all the baptized share a supernatural dignity as members of the Mystical Body of Christ. But Leaven of Peace and Hope goes further — too far — by suggesting that this equality demands a reconfiguration of roles and responsibilities within the Church.

The text insists that women must no longer be “recipients” but “protagonists” in the Church’s life, calling for a “co-responsibility” in decision-making and pastoral ministry. Here the age-old Catholic distinction between collaboration and governance — between the participation of the laity and the sacred authority of the ordained — is subtly, but significantly, blurred.

Such language stands in tension with the teaching of Pope Pius XII in Mystici Corporis Christi, which affirms that the Church is a hierarchical society, divinely constituted and not subject to human egalitarianism. The order of grace does not abolish distinction; it sanctifies it.

By speaking of co-responsibility as a “baptismal right,” the Synod inadvertently undermines the sacramental nature of the priesthood. The distinction between the common priesthood of the faithful and the ministerial priesthood of the ordained — so carefully preserved in Catholic doctrine — is lost in a haze of participatory rhetoric.

Ordinatio Sacerdotalis (1994) reaffirmed once and for all that the Church has no authority whatsoever to confer priestly ordination on women. Any implication that women may share equally in governance or ministry risks contradicting this definitive teaching. From a Catholic perspective, Leaven of Peace and Hope thus continues the post-conciliar tendency to confuse complementarity with sameness — replacing the beauty of divine order with the dull uniformity of functional egalitarianism.

The most troubling passage of the document urges local Churches to “promote the recognition and pastoral accompaniment of homosexual and transgender persons.” While compassion toward every sinner is essential to Christian charity, the Church cannot affirm an identity rooted in disorder. To speak of “LGBTQ+ persons” as bearers of distinct “gifts” is to adopt a secular anthropology that denies the created reality of man and woman.

The Church has always welcomed persons with same-sex attraction or gender confusion — but with the aim of conversion, not affirmation. As the Catechism teaches, homosexual acts are “intrinsically disordered” and “contrary to natural law.” Pastoral care must lead souls to repentance and sanctification, not to the false peace of self-acceptance apart from grace.

Leaven of Peace and Hope calls for a “language of listening and tenderness,” an admirable aspiration when ordered to the truth. But tenderness divorced from conversion is sentimentality, not mercy. Christ welcomed sinners — but always with the words, “Go, and sin no more.”

By replacing the call to repentance with the vocabulary of “inclusion,” the Synod reflects the very tendency condemned by St. Pius X in Pascendi Dominici Gregis: the modernist effort to reshape doctrine around subjective experience rather than objective revelation.

The document’s repeated invocation of “walking together” and “co-responsibility” reveals an ecclesiology that leans perilously toward democratization. Authority is presented as consultative rather than hierarchical, discernment as collective rather than magisterial.

But the Catholic Church is not a parliament of opinions; it is a supernatural organism with Christ as its Head. The sensus fidelium does not create truth — it receives it. When synodality becomes the means by which doctrine is “developed,” the Church risks exchanging the voice of Revelation for the murmur of consensus.

The document also encourages support for civic “days” against “homophobia” and “transphobia.” While opposing violence and injustice is essential, these terms carry ideological baggage alien to Catholic moral theology. The Church condemns sin and calls for virtue; she does not define herself by the slogans of secular activism. By adopting the world’s vocabulary, she risks adopting its anthropology — and losing her own.

Leaven of Peace and Hope presents itself as a breath of renewal, but it is, at heart, a repetition of the postconciliar narrative. It is advocating that the Church must “listen,” “welcome,” and “include” in order to survive. Yet a Church that no longer calls souls to repentance ceases to be missionary; a Church that forgets hierarchy ceases to be Catholic; and a Church that seeks peace apart from truth ceases to be the Bride of Christ.

The true leaven of peace and hope is not inclusivity, but sanctity. The world does not need a Church that mirrors its brokenness, but one that offers the healing light of Christ — clear, uncompromised, and eternal:

“Be not conformed to this world: but be ye transformed by the renewal of your mind” (Romans 12:2).

It seems likely that Italy will be the next domino to fall, following in Germany’s footsteps, but obviously with no opposition from Rome, Prevost or most of the Novus Ordites. Sadly, this will become so commonplace now that the sleeping masses won’t even blink anymore.

Please wake up your friends and family who are still snoring in the pews of the new religion of the Post-Conciliar “Church”!

Viva Christus Rex!

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All Aboard the Post-Conciliar Kundalini Express!