ROME, October 21, 2019 (LifeSiteNews) – Cardinals and bishops and other participants in the Vatican’s Synod on the Amazon have re-enacted a “pact of the Catacombs” first undertaken by Liberation Theology promoters at the Vatican II Council. The group led by Pope Francis’ chosen head of the Synod, Cardinal Claudio Hummes, released the language of the pact pledging to help the “native peoples” preserve their “spiritualities.”
The Oct. 20 pact [view here] seems to validate concerns about pagan worship at the Vatican which is precisely the spirituality of the native peoples prior to Christian influence.
The new pact was enacted Sunday and took place in the Catacombs of Saint Domitilla where the original 1965 pact was undertaken. In 1965 the pact was led by Dom Helder Câmara, a Vatican II Council father who railed against the Church’s ban on contraception and was a proponent of Catholic ‘remarriage’ after divorce. Cardinal Hummes pointed out during his mass at the catacomb Sunday that he was wearing Dom Camara’s stole.
Two cardinals were present: Cardinal Claudio Hummes, relator general of the synod and president of REPAM, the Pan-Amazonian network created in 2014, and Cardinal Pedro Barreto, who was present during the pagan ceremony at Santa Maria in Traspontina on October 5th, on the eve of the synod. Hummes presided at the concelebrated Mass and gave the homily. Also present was emeritus Bishop Erwin Kraütler, one of the most outspoken proponents of the female diaconate and even women priests.
The full text of the “Pact of the Catacombs for the Common Home” was published on Sunday in Spanish by Religion Digital, but also, hours later, by the official Vatican information site VaticanNews in French. VaticanNews.va published reports on the event in English, in German, in Portuguese (together with a full-length video of the event)
The symbolic importance of this event is immense, and it is multifaceted. Its most spectacular element was the presence of bishops and many synod fathers, but also of male and female auditors and experts at the synod, as well as representatives of “Amazonia Casa Comun,” the organization that has been organizing pagan ceremonies from the Vatican gardens on October 4th to Santa Maria in Traspontina and elsewhere, carrying statuettes of naked indigenous and pregnant women all over Rome. These are revered as idols, since the celebrants prostrate themselves before them, face to the ground. To date, no Vatican official has been able to explain what these statuettes are or represent.
Every bit as worrying is the text of the new Pact of the Catacombs, which includes many elements of the “Instrumentum Laboris” of the Synod. Of the Instrumentum, cardinals such as Walter Brandmüller have noted the heretical and apostate character.
The new Pact of the Catacombs not only proclaims preferential attention for the poor, as did the first Pact signed in 1965 – the poor now being represented by the indigenous peoples of Amazonia, but also their right to their traditional (pagan and pantheistic) “spirituality” and their right to participate in all Church decisions in their area.
The pantheistic element is present in the Pact in the affirmation of an “integral ecology, in which everything is interconnected, the human race and all creation, for all creatures are daughters and sons of the earth.”
One looks in vain for the affirmation that human beings, body and soul, are created apart from the earth, the plants and the animals “in the image and likeness of God,” and that baptism in the name of the Father, the Son and the Holy Spirit makes us truly sons and daughters of God.
Also noteworthy is the reference to the “Common Home,” a globalist expression reminiscent of Mikhail Gorbatchev’s impassioned plea for our “common abode” in his 1995 book, The Search for a New Beginning, Developing a New Civilization, a particularly revealing essay in which he called for global governance in the name of ecology.
“It is increasingly evident that the values of the Western world are becoming more and more anachronistic,” he wrote, adding that like the Soviet Union that had collapsed and turned a new “paradigm,” “neither can assure a dependable future for the human race.” In fact, many accents of the former Soviet leader’s prose can be found in the “philosophy” of the new Pact of the Catacombs.
On the ecclesiastical front, from which evangelization and conversion to Jesus-Christ as our Savior from the curse of Original Sin is spectacularly absent, the Pact demands, as at the Synod, the recognition of new forms of ministries, in particular the diaconate of women who must be recognized as religious leaders of their communities where appropriate, if these synod fathers get their way. It is what they are committed to fighting for.
But the symbolism goes much further. The 40 bishops of today echo the 40 bishops who, on November 16, 1965, at the call of the liberation theologian Dom Helder Câmara, signed the Pact of the Catacombs at the end of a mass celebrated in the same place, a chapel of the Catacombs of Domitilla. The Second Vatican Council was less than a month away from its official closing.
The Spanish-speaking source of religious information, a progressive media that got exclusive priority access to this information, Religion Digital, stated that this October 20, 2019 could become, like November 16, 1965, a “historical date” for the construction of a “Poor Church for the Poor,” a Church that has now been endowed with an “Amazonian face, poor and serving, prophetic and Samaritan.”
Cardinal Hummes celebrated mass with the stole of Dom Helder Câmara, while Bishop Adriano Ciocca wore his alb. Bishop Ciocca is Bishop of São Felix do Araguaia, the former episcopal seat of Bishop Pedro Casaldaliga, “who was one of those who implemented the Covenant in the most extreme way,” wrote Religion Digital. He is also the one who is invoked regarding the black tucum ring that appears over and over again in and around this synod. In particular, such a ring was given by a woman celebrant of the pagan ceremony in the Vatican gardens on October 4th to Pope Francis.
There exists what truly seems to be a “Mafia of the ring.” It appeared again and again on the finger of prelates and participants in the synod. Worn by Liberation theologian Leonardo Boff (who is not present, but very outspoken, about the objectives being pushed in Rome), it also appeared on the ring-finger of Bishop Roque Paloschi who gave such devious answers to National Catholic Registers’s Edward Pentin’s question at a recent presser about Ford Foundation financing the Missionary Council for Indigenous Peoples (CIMI).
The ring also appeared on the ring-finger of a layman who, probably on October 14, accompanied by his guitar and a chorus of ladies with shaky voices, sang in honour of the Amazonian “martyrs” in Santa Maria in Traspontina, where several ceremonies involving the nude statuette of a pregnant woman took place in the last weeks. They stand in front of the image of the Amazon Indian woman breast-feeding a wild piglet. At the beginning of the clip posted on YouTube, images of the Catacombs of Saint Domitilla were shown.
The words of the song should have warned us of what was to come:
“I remember you, Domitilla… After the Council, we met again to walk with the poor and Jesus… We come back here to redeem ourselves in the Amazon…We all make the Pact on these graves in the light of the martyrs of the Faith.”
The same song was sung on Sunday morning in Sancta Domitilla while Cardinal Hummes and other participants were signing the Pact.
The 1965 Pact of the Catacombs was linked to Liberation Theology. By the oath, its signatories committed to putting an end to the outward signs of wealth, precious metals, the honors bestowed on prelates (it also marked the arrival of polyester vestments in the Latin Catholic rite). Jorge Bergoglio was too young at the time to be one of the original signatories, but the Pact certainly defines his style. It is this same Pact that is at work today in Rome in the Amazon synod, and one of its coded links seems to be the tucum ring.
The 1965 Pact has now simply been updated.
In its new form, the signatories commit in 15 points to “defend the Amazon jungle;” “to recognize that we are not owners of Mother Earth” but are rather “sons and daughters” of it together with all the other creatures; daily to renew “the covenant of God with everything created;” “to renew in our churches the preferential option for the poor, especially for native peoples, and together with them to guarantee their rights to be protagonists in society and in the church. To help them preserve their lands, cultures, languages, stories, identities and spiritualities” (paragraphs 1 through 4).
In paragraph 5, the signatories commit “to abandon, consequently, in our parishes, dioceses, and groups of all types colonist mentality and posture, welcoming and valuing cultural, ethnic and linguistic diversity in a respectful dialogue with all spiritual traditions.”
The document goes on to mention the denunciation of “all forms of violence and aggression toward the autonomy and rights of native peoples, their identity, their territories, and the ways of life.”
Paragraph 7 commits the signatories “to announce the liberating novelty of the gospel of Jesus and welcoming the other and the one who is different.”
The next commitment is “to walk ecumenically with other Christian communities in the enculturation and liberating proclamation of the gospel with other religions and people of goodwill, and solidarity with our original peoples, with the poor and the small, in defense of their rights and the preservation of our Common Home.”
Paragraph 9 mentions “a synodal lifestyle” in particular churches “where representatives of original peoples, missionaries, laypeople, because of their baptism and in communion with the pastors, have voice and vote in the diocesan assemblies, and pastoral and parish councils and, ultimately, everything that concerns the governance of the communities.” This is democracy in the church.
The “urgent recognition” of “the ecclesial ministries that already exist in the communities, exercised by pastoral agents, indigenous catechists, ministers of the word, valuing in particular their care in the presence of the most vulnerable and excluded” is commitment number 10. The next commitment is “to make effective in the communities entrusted to us, going from pastoral visits to pastoral presence, ensuring that the right to the Table of the Word and the Table of the Eucharist are effective in all communities.” These are the arguments being used at the Synod for the ordination of married men and a particular ministry for women.
Paragraph 12 speaks more specifically of these: “to recognize the services and real diakonia of a great number of women who today direct communities in the Amazon and seek to consolidate them with an adequate ministry of women leaders of the community.”
The next paragraph suggests seeking “new paths of pastoral action in the cities where we operate, with the prominence of the laity, with attention to the peripheries and migrants, workers and the unemployed, students, educators, researchers and the world of culture and communication.”
On a personal level, paragraph 14 commits the signatories “to assume before the avalanche of consumerism happily sober lifestyle, simple and in solidarity with those who have little or nothing; to reduce the production of garbage and the use of plastics, favoring the production and commercialization of agro-ecological products, and using public transport whenever possible.”
The last paragraph still makes no mention of living the Faith according to the Commandments of Our Lord and of the Church, nor of believing the truths she teaches in His name. It reads: “to place ourselves on the side of those who are persecuted for their prophetic service of denouncing and repaying injustices, of defending the earth and the rights of the poor, of welcoming and supporting migrants and refugees. Cultivate true friendships with the poor, visit the simplest people in the sick, exercise the ministry of listening, comfort and support that bring encouragement and renew hope.”
So many saints of the Catholic Church did not wait for a pact of the Catacombs to care for the poor in the remotest parts of the world, including the Amazon, but better still, to bring to them baptism and the redemptive Cross of Jesus and hope of eternal life, far from this “vale of tears.”
As so many Marxist utopias – with their hundreds of millions of victims – the new Pact of the Catacombs has a horizontal objective of earthly harmony and happiness without any mention of achieving this through the loving submission to the true God, Father, Son and Holy Spirit.