It is not only the possibility of keeping God’s commandments when in a state of grace which is undermined by this document, but other parts of the revealed word of God also:


 Saint Paul recommended virginity because he expected Jesus’ imminent return and he wanted everyone to concentrate only on spreading the Gospel: “the appointed time has grown very short” (1 Cor 7:29). . . . Rather than speak absolutely of the superiority of virginity, it should be enough to point out that the different states of life complement one another, and consequently that some can be more perfect in one way and others in another (AL 161)

The first part of this passage is contrary to the teaching of the Pontifical Biblical Commission, in the days when it was an organ of the magisterium, that St Paul “said nothing at all in his writings that is not in perfect harmony with the ignorance of the time of the Parousia which Christ Himself declared to be part of man’s condition” (Dz. 3629).

The second part is contrary to the 10th definition of the 24th session of the Council of Trent: “If anyone says that it is not better and more blessed to remain in virginity than to be joined in marriage, let him be anathema”. The only way that you could save the pope’s words here from the charge of heresy would be if you were to understand ‘it should be enough to point out’, as meaning ‘it is enough for our present purposes to point out’; this may be how it got past the CDF. But what a shocker, to mention a dogma, and then to refuse to assert it.

Capital punishment

 “…The Church not only feels the urgency to assert the right to a natural death, without aggressive treatment and euthanasia”, but likewise “firmly rejects the death penalty”. (AL 83)

The quotations in this passage come from the final report after the 2015 synod, which itself, absurdly, cites the Catechism of the Catholic Church 2258. CCC 2258 says that no one may directly destroy an innocent human life. This has nothing to do with capital punishment, which the CCC, in line with the universal and ordinary magisterium of the Church, explicitly declares lawful in para. 2267.

Headship of the husband

 Every form of sexual submission must be clearly rejected.  This includes all improper interpretations of the passage in the Letter to the Ephesians where Paul tells women to “be subject to your husbands” (Eph 5:22).  This passage mirrors the cultural categories of the time, but our concern is not with its cultural matrix but with the revealed message that it conveys. . . .

The biblical text is actually concerned with encouraging everyone to overcome a complacent individualism and to be constantly mindful of others: “Be subject to one another” (Eph 5:21).  In marriage, this reciprocal “submission” takes on a special meaning, and is seen as a freely chosen mutual belonging marked by fidelity, respect and care (AL 156).

Again, this is absurd, though to be fair it is the same as what John Paul II did in Mulieris Dignitatem. As if only the ‘be subject to one another’ counted as the word of God, and ‘wives, be subject to your husbands’ were just words ‘mirroring a cultural matrix’, and of no more relevance now than the kind of ink that the scribe of the Letter to the Ephesians used when he wrote them.

Enough is enough. These errors need to be publicly denounced by bishops before this parallel universe anti-magisterium gets any stronger.