On Sunday, the memory of 1624 Christian martyrs, not only Catholics, who in the last 25 years have been killed for their faith, will be celebrated. It is an extraordinary, necessary, and just act. But what about those who, without being killed, are persecuted within the Church? They are labeled as fascists, accused, threatened, and insulted simply for the “crime” of defending the Catholic faith.
A recent example: a pilgrimage of Catholics identified with LGBT ideology, promoted by the organization of Jesuit James Martin, who was received smiling by the Pope. They passed through the Holy Door to gain the jubilee, but what took place there, according to critics, was not conversion but rather advocacy. Monsignor Schneider denounced it as a “desolating abomination in a sacred place” and held the authorities of the Holy See responsible for allowing it. He even asked the Pope for an act of reparation, as already happened after the Pachamama episode. But those who denounce these things are labeled as fascists.
If you defend abortion or that everyone can receive Communion, you are welcomed and applauded. If you defend the doctrine of the Church, you are a fascist. That is the situation. They do not kill us like young Kirk, but there are other types of death that are not physical and perhaps are worse.
Another news item from the week was the speech by the prefect of the Doctrine of the Faith, Cardinal Víctor Manuel Fernández, to the new bishops gathered in Rome. He spoke about synodality and acknowledged that some priests express doubts, disinterest, or rejection. He attributed those attitudes to false conceptions, such as believing that synodality will mean democratizing the Church and subjecting dogma, morals, or liturgy to majorities. He admitted, however, that there may be different forms of synodality according to countries, coinciding in part with what the German “synodal way” demands. He emphasized the need to clarify what synodality consists of.
Well. It is necessary to clarify it. But how many years have we been hearing that the Church must be synodal? And it turns out that it still is not known what it consists of. If it is not known, how can adherence be demanded? It is urgent to define it truly.
The absurdity is evident: those who promote modifications to the doctrine receive support and applause; those who defend the official teaching are marginalized, ridiculed, and persecuted. Just like in the United States: out of fear of being insulted or persecuted, many remain silent, and thus the idea spreads that the majority is in favor of woke ideology or a radical change in the Church.
On Sunday, on the feast of the Holy Cross, recent Christian martyrs will be remembered. And we cannot forget that today there are Catholics persecuted within the Church itself for defending the doctrine. Jesus said to the Pharisees: “You build tombs for those whom your fathers killed.” We remember the martyrs, but we forget the current persecuted.
There is talk of putting Christ at the center. But at the same time, Christ is separated from his message, as if one could say: Christ yes, his message no. Christ is the message, Christ is the truth. One cannot reject what is not fashionable, what discomforts the world, and continue proclaiming Christ. It is necessary to affirm: Christ yes and his message too.
Until this contradiction is resolved, evangelization will be impossible. And this task corresponds to the Pope: not only to defend the messenger, but also his integral message. It is his historical responsibility. That is why, even if it is difficult, we have to pray for him.