(6) The Poison Pill Footnote; admission of public adulterers and other habitual sexual sinners to the sacraments (305-312); the Pope confirms. Finally, in paragraph 305 we encounter the poison pill the entire document and the entire “Synodal process” were clearly designed to administer to the Church: authorization for the admission of public adulterers, and by implication any sort of habitual public sinner, to Confession and Holy Communion in “certain cases.” This means, in short order, every case. For as Francis revealed last November to his trusted friend, the militant atheist Eugenio Scalfari, in another interview whose contents neither Francis nor the Vatican denied: “This is the bottom line result, the de facto appraisals are entrusted to the confessors, but at the end of faster or slower paths, all the divorced who ask will be admitted.” Reaching the crescendo of his three-year-long demagogic assault on the Church’s imaginary pharisaical “rigorism,” including that of John Paul II, Francis now announces: “a pastor cannot feel that it is enough simply to apply moral laws to those living in ‘irregular’ situations, as if they were stones to throw at people’s lives.” Quoting his own previous eruption of ire at the conservative prelates who dared to stand up to him during Synod 2015, Francis opines that merely to apply moral laws would “bespeak the closed heart of one used to hiding behind the Church’s teachings, ‘sitting on the chair of Moses and judging at times with superiority and superficiality difficult cases and wounded families’.” What a strange accusation to hurl at the very prelates who opposed Francis’s relentless drive for a neo-Mosaic return to the Old Testament dispensation respecting divorce, but rather defended its perpetual abolition by Christ, whose vicar Francis is supposed to be. But then Francis has spent much of the past three years doing exactly what he condemns in the members of his flock—above all, publicly deriding observant Catholics he deems inadequate, almost every day, while railing against judgmentalism on the part of others. Francis will have none of this “hiding behind the Church’s teachings,” for by “thinking that everything is black and white, we sometimes close off the way of grace and of growth, and discourage paths of sanctification which give glory to God.” Yes, the Roman Pontiff has actually promulgated a document whose very theme is the slogan of the empty modern mind: “Well, you see, not everything is black and white.” No, there are many shades of grey—probably at least fifty. And then the outcome the faithful have been dreading since the “synodal journey” began. With little fanfare and a buried footnote, the synod train at last reaches its destination. Paragraph 305 declares: “Because of forms of conditioning and mitigating factors, it is possible that in an objective situation of sin… a person can be living in God’s grace, can love and can also grow in the life of grace and charity, while receiving the Church’s help to this end.” And what does Francis mean by the “Church’s help”? He means Confession and Holy Communion, as fateful footnote 351 states: In certain cases, this can include the help of the sacraments. Hence, “I want to remind priests that the confessional must not be a torture chamber, but rather an encounter with the Lord’s mercy” (Apostolic Exhortation Evangelii Gaudium [24 November 2013], 44: AAS 105 [2013], 1038). I would also point out that the Eucharist “is not a prize for the perfect, but a powerful medicine and nourishment for the weak” (ibid., 47: 1039). The phrase “prize for the perfect” is taken directly from the intervention by Cardinal Kasper with which Francis began the whole charade of a “Synod on the Family”: Kasper’s speech to the consistory of February 2015 in which he unveiled the “Kasper proposal”—the only address Francis permitted, which he later hailed as “beautiful and profound.” The circle of manipulation is completed as Francis finally reveals that the “Kasper proposal” was his proposal all along. Leaving no doubt of the matter, Cardinal Lorenzo (“the book thief”) Baldisseri and the other Modernist subversives Francis tapped for the occasionmade this clear even to the most obtuse observer at the press conference where they presented Amoris Laetitia to the public. Co-presenter Cardinal Schönborn, continuing the systematic misrepresentation of the teaching of John Paul II on “discernment” in Familiaris consortio 84, put the matter thus in his presenting speech: Pope Francis reiterates the need to discern carefully the situation, in keeping with St. John Paul II’s Familiaris consortio (84) (AL 298). “Discernment must help to find possible ways of responding to God and growing in the midst of limits. By thinking that everything is black and white, we sometimes close off the way of grace and of growth, and discourage paths of sanctification which give glory to God” (AL 205)…. In the sense of this “via…
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