What was the Amazon Synod and where will it lead us? The response to this question cannot certainly be limited to an analysis of the final document, voted on October 26, 2019. The Pan-Amazonian Synod is part of a process that should be considered in its progressive phases and context, even in the media, so as to understand its ultimate objective: the redefinition of the sacraments and hierarchical priesthood; the possibility of ordaining married men to the priesthood and women to the diaconate; but most of all the promotion of a new eco-indigenous cosmology and idolatrous cults inside the Catholic Church.
On the level of the documents produced over the last few months, the phases linked to each other in this process, in which each stage explains the preceding one and announces a new one, are: the preparatory document of June 8th 20181.; the Instrumentum laboris of June 17th 20192.; the Synodal document of October 26th 20193. and lastly, the Post-Synod Exhortation, which Pope Francis announced the publication of before the end of the year, much earlier than expected.
But equally important, is the context in which the Synod took place. The Final Document itself, in its first point, emphasized the importance of this aspect, pointing out that: “outside the Synod Hall there was a notable presence of people coming from the Amazonian world, who organized supportive acts in different activities and processions like the one at the opening, which accompanied the Holy Father with dancing and singing, from the tomb of Peter to the Synod Hall. The Via Crucis for the Amazonian martyrs had an impact, along with the significant presence of the international mass-media.”
One can speak then of a “spirit of the Synod”, hovering over the event, like the “spirit” of the Second Vatican Council, which accompanied its documents and constitutes the key to understanding it. A symbol of this Amazonian spirit was the image of Pachamama, the Pagan Goddess of the Earth and Fertility, which Pope Francis himself chose to defend against “offences”. According to the Synod document “the wisdom of the ancestral peoples assert that Mother Earth has a feminine face” (n.101) and the Church with an Amazonian face is built through interreligious dialogue with the indigenous religions and the cults of its Afro-descendants, “who deserve to be recognized and understood in their expressions and relationship with the forest and Mother Earth.” (n.25).
The Pachamama, the Mother Earth image of the indigenous peoples in the Americas, made its appearance in the Vatican Gardens on October 4, the eve of the Synod’s opening, during a ceremony carried out in the presence of Pope Francis, some cardinals and bishops. You can see the entire video recording here4.
On October 7, the idol was carried in procession into St. Peter’s Basilica, where it received more homage from the Pope and the Synod Fathers. The German-Brazilian theologian, Paolo Suess, one of the main architects of the Synod, stated that: “even if it was a pagan rite, what took place was a service of adoration. A rite always has something to do with adoration and paganism cannot be disregarded as if it didn’t exist.”5.
The Pachamama statues were also placed in the Church of Santa Maria in Traspontina, where every day a magic rite called Moments of Amazonian Spirituality was held. On October 19, Pachamama reappeared in the blasphemous Amazonian Via Crucis, which took place in the presence, among others, of Cardinal Pedro Barreto, Vice-President of the Pan-Amazonian Ecclesial Network, organizer of all these evil events.
Finally, on October 21st some courageous Catholics entered the profaned Church, picked up the pagan statues of Pachamama, and dumped them into the Tiber. “The great mistake was to bring the idols into the Church”, said Cardinal Gerard Müeller and “not [the act] of putting them out, because according to the Law of God – the First Commandment – idolatry is a grave sin and is not to be mixed with the Christian liturgy.” “ Throwing them out, can be against human law, but bringing the idols into the Church was a grave sin, a crime against the Divine Law.”6.
But on October 25th, almost as if in response to Cardinal Mueller, Pope Francis, intervening in the Synod Hall, said that he was offended not by the profanation, but by those who decided to stop this profanation: “Good afternoon, I’d like to say a few words about the Pachamama statues removed from the Church in Traspontina, which were there without idolatrous intentions and were thrown into the Tiber. First of all, this happened in Rome and as Bishop of the diocese, I ask forgiveness to the people who were offended by this act.”
One of the few bishops today who has the courage to say the truth, Monsignor Athanasius Schneider, declared instead that “the honest, Christian reaction to the dance around the Pachamama – the new Golden Calf – in the Vatican. should consist in a dignified protest, a correction of this error, and above all in acts of reparation. With tears and sincere sorrow in our hearts, we should offer prayers of intercession and reparation to God for the eternal salvation of the soul of Pope Francis, the Vicar of Christ on earth, and the salvation of those Catholic priests and faithful who perpetrated such acts of worship, which are forbidden by Divine Revelation.”7.
The cult of Pachamama obscures or rather illuminates, in a sinister light, the requests that came out of the Synod: the proposal to “ordain priests, men suitable and recognized by the community, who have a fruitful permanent diaconate and received a proper formation for the presbyterate, [while] having a legally constituted family” (n.111); the request to institute a new ministry of “women community leaders” (n.102) and to review Paul VI’s Motu Proprio, Ministria Quaedam, about the access of women to female ministries, especially, given that, “in a considerablenumber” of synod consultations “the permanent diaconate for women was requested ”(n.103). On this point Pope Francis, in his concluding discourse, said he intended to take up “the challenge” launched by the Fathers, and reopen the discussion of the female diaconate after the commission set up by him in 2006 had accomplished nothing following two years of work.
Among some of the Bishops’ proposals that Pope Francis asked for the translation of in official provisions, we have “the development of an Amazonian rite” (n.119) and the definition of a new sin” the “ecological one”, which would include the creation of a pastoral, socio-environmental Observatory and an Amazonian office connected to it.
The Amazonian Synod was held in Rome, not in the Amazon so as to give a universal dimension to its proposals, requests and decisions. Pope Francis will leave the concrete application of the innovations to the Episcopal Conferences, and the German bishops will serve as pace-setters in the creation of the new Church with the Amazonian face, which will be nothing other than the church of Pachamama, or rather the idolatrous religion of Pachamama, set up in the One Church of Christ.
Everything has now been revealed. The time has come for the Church to oppose the spirit of Pachamama with the spirit of the holy prophet Elijah.