Synodal tyranny on full display as lay mob puts bishops on a leash

What was meant to be a “renewal process” of “listening and discernment” has, instead, exposed the dangers of subordinating episcopal authority to the will of a transient majority.

We don’t want to say, we told you so, but here we are.

We told you so.

The synodal chickens are starting to come home to roost in a spectacular fashion, and it’s not boding well for the Catholic faithful.

The recent events in Italy—a lay revolt that upended the final document of the Second National Synodal Assembly—serve as a stark confirmation of the long-held concern: that an excessive emphasis on synodality will reduce Mother Church to a populist, assembly-based democracy. What was meant to be a “renewal process” of “listening and discernment” has, instead, exposed the dangers of subordinating episcopal authority to the will of a transient majority – as the disaster at the Italian Second National Synodal Assembly clearly shows.

Regarding the drama at the Italian Second National Synodal Assembly, InfoCatólica reports, only 176 bishops participated compared to 442 laypeople—an imbalance that allowed the more heterodox voices to dominate the discussion. When lay delegates forced the reworking of a document they deemed “inadequate,” it was not simply an act of democratic participation but a repudiation of the Church’s historically divinely instituted order.

According to the article titled “Revolt at the Italian Synod: Laypeople reject the final document and force its reworking”, the four-year process aimed at the “renewal” of the Italian church [oh, the ever-present demonic obsession with renewal that these modernists have], “ended with the outright rejection of the final document by an overwhelming majority of participants, mostly lay people. The Italian Episcopal Conference (CEI), faced with a wave of criticism and proposed amendments, was forced to withdraw the text and announce a complete rewrite, to be presented at a new assembly scheduled for October”. [Make no mistakes, as I said previously, nothing will ever be decided definitively in the Synodal Church, but always be referred to some future date, meeting, assembly or whatever the latest demonic fad will be]

The sinful, heterodox majority’s unhappiness was with the fact that [surprise, surprise] “The most sensitive topics—such as the role of women in the Church, pastoral accompaniment of homosexuals, and the fight against abuse—were barely mentioned in the final text, causing deep unease among those present. "The role of women was acknowledged, but no reference was made to the possibility of new female ministries, such as the diaconate," noted the newspaper La Repubblica, which also reported that the acronym LGBTQ+ did not even appear in the text”.

Of course, as always there were no “deep unease among those present” about the lack of repentance, conversion, evangelisation, or the rife heretical and heterodox chaos in the Church. No, only the fact that there weren’t enough promotion of the sodomite agenda and not enough push to further destroy God’s gender-roles, made them feel “uneasy”.

These developments will no longer be isolated incidents but will become the norm. The inevitable fruit of a process that disregards the divinely instituted hierarchical order.

The foundation of the Church rests not on human ingenuity but on divine revelation, as attested clearly in Sacred Scripture. In the Gospel of Matthew, Jesus proclaims to Peter, “And I tell you that you are Peter, and on this rock I will build my church” (Matthew 16:18). This declaration is far more than a historical note; it is a theological cornerstone that undergirds the Church’s hierarchical structure. The role of Peter, the rock, prefigures the enduring office of the Bishop of Rome and the episcopal college. Traditionalist Catholics maintain that this hierarchical order is not a product of ecclesiastical evolution but a divinely instituted safeguard of unity and orthodoxy.

From the apostolic age to the present, the faithful transmission of truth has depended on apostolic succession—bishops consecrated through the laying on of hands, continuing the teaching mission of the apostles. The Church, as the Catechism affirms, is hierarchical by nature, with the Pope at its head and bishops as co-workers in the care of souls. Yet when synodality allows the laity—most of the time less deeply formed in theology—to wield doctrinal influence that eclipses episcopal discernment, it imperils the integrity of apostolic succession itself.

This tension is not without precedent. The early Church, in its attempts to integrate diversity, faced similar challenges. Fathers such as Augustine and Ambrose insisted that the Church, as the Body of Christ, must retain its God-ordained order, wherein each member fulfills a divinely assigned role. To invert or flatten this structure is to risk ecclesial disintegration. Historical lessons, too, underscore this point. The upheaval of the Reformation and the Church’s response through the Council of Trent make it clear: when hierarchical authority falters, doctrinal confusion takes root. The Council of Trent reasserted the essential role of bishops in union with the Pope as the authoritative guardians of tradition and interpreters of Scripture. Any modern attempt to recast the Church in democratic terms echoes the very dangers the Council sought to overcome.

The hierarchical structure of the Church, with bishops and the Pope at its head, is not merely administrative—it is sacramental. It is a visible sign of divine grace, intended to preserve unity and truth. To favor the voice of the majority over this divinely instituted order is to undermine the sacramental character of the Church itself, like removing the keystone from an arch.

This tendency toward a “do-it-yourself” Church, where each group feels empowered to redefine doctrine, threatens to unravel the fabric of ecclesial life. This fragmentation, masked as inclusivity or progress, is a departure from the apostolic faith. The deposit of faith, entrusted to the Church, is not something that can be modified by vote or cultural trend. It must be preserved—zealously, reverently, and in continuity with tradition.

Modernity’s fascination with democratic ideals exerts a subtle but powerful influence. While democracy offers many civil benefits, its uncritical application to ecclesial life invites chaos. The Church is called not to echo societal fashions but to remain a witness to eternal truths. When governance becomes a matter of majority opinion, the Church’s supernatural mission is obscured.

Relativism, too, creeps in under the guise of inclusivity. Doctrines long held may be watered down or abandoned in the name of adaptation. When governance hinges on committees and public sentiment, the Church risks becoming a mirror of the world, rather than its light. The synodal tensions in Italy reflect just this danger—an erosion of clear teaching and growing fragmentation.

History warns of the consequences of such disunity. Schisms and heresies have always stemmed from ruptures in authority. The current synodal discord is a contemporary echo of these ancient wounds. As the Spanish saying goes, “Siembran vientos y cosechan tempestades”—those who sow the wind will reap the storm. If the Church allows herself to be driven by the winds of popular opinion, she courts a spiritual tempest that may shake her to her core.

The Church is not the product of human consensus, but the mystical Body of Christ, formed and governed by divine will. St. Paul’s exhortation in Corinthians, reminding us that leadership is a sacred calling, not a democratic entitlement, captures this reality.

Bishops are not administrators but shepherds and guardians of truth. At least in theory

When synodality is severed from its theological foundation, it leads to confusion and division. Traditionalists have long warned of this trajectory, and now those warnings appear increasingly prescient. To preserve the faith, the Church [Remnant?] must remain vigilant—guarding her tradition against the encroachments of modern ideologies.

As St. Paul instructed the Thessalonians, we must “hold fast to the tradition” entrusted to us.

But allow me to connect one final dot for you, dear reader. Recently I reported on an interview Vatican News conducted with Cardinal Mario Grech, the Secretary General of the Synod. In the interview he explained the “process that will accompany the implementation of the Synod on synodality approved by Pope Francis and which will culminate in the Ecclesial Assembly in 2028”.

Throughout the interview Grech repeatedly made it clear that what just took place at the Italian Second National Assembly will be implemented at every level and in every sphere of the church. Including your parish.

“ It is true—many thought the Synod had concluded with the celebration of the second session of the Assembly last October. As a matter of fact, the Apostolic Constitution Episcopalis Communio has "transformed" the Synod from an event into a process structured in three phases: preparatory, celebratory, and implementative.

This shift requires a true "conversion," a change in mentality that takes time to take root in the Church’s practice. But this structure is fundamental: simply publishing a "document" is not enough for what emerged in the two phases of the synodal process to be implemented in the Church’s life. That "document" must be "received" as the fruit of ecclesial discernment and as a horizon for conversion,” said Grech.

“There is nothing that can involve the whole Church and everyone in the Church more than the synod process. This was seen in the first phase, with the listening to the People of God in the local churches. The way forward now is the same,” Grech said elsewhere during the interview.

Yes, the way forward is the same: listen to the majority and implement their satanic sinful wishes.

So, while the revolutionary majority continue their war on God’s Church at “synods” and other “assemblies”, don’t be surprised if the lukewarm, badly catechised and plain old sinful mob in your very own parish start creating, by way of majority vote, a Catholicism to suit their own sinful natures.

Want female deacons, or a female guest preacher from one of the Protestant sects? Why not!? The parish council (or some similar sinister synonym) and majority just have to “listen”, “discern” and “decide by vote”, and voila! They no longer will even have to wait for the “men of God” in the line of Apostolic succession to change things!

Don’t like some pesky part of the daily readings, say for instance Ephesians 5? Hey! “Listen”, “discern” and “decide” and just tell the Priest to skip that bit! After all, any decent, free-thinking, synodal, heretical priest will love to comply with the new synodal way! Nothing will be off the table anymore!

Truly a Church for the modern age, where believers can tailor make a Catholicism that suits their sinful whims.

Yes, my friends, its The Protestant Reformation 2.0.

On steroids.

Ave Christus Rex!

Recognise & Resist!

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