Is the Youth Synod’s Final Document Already Written?

I've been saying since at least last July that the final, heretical report of the Synod was already written, waiting to be rubber stamped by Francis's lickspittles, toadies, and minions. 

From Crisis

Shortly after the youth synod began, Edward Pentin—the authoritative chronicler of the family synod’s rigging—reported that an Italian cardinal close to Pope Francis had prophesied a great “surprise,” convinced that the pope would “for sure invent something.” Pentin said some sources had indicated that the final document’s main substance was in fact already written—hence the synod’s deep secrecy, missing mid-term report, and nebulous voting procedures.

As the synod progressed, increasingly ominous voices spoke confidently and buoyantly about being “open” to a new definition of family. One synod father announced at a press conference: “As old folks we should not be afraid to embark on this new path that the pope is pointing out to us. It is a path that is leading us to new kinds of families, new family relations, in a way, and we should not be afraid to open up to this.”

Meanwhile, bishops alarmed by potentially rigged voting rules planned a public group protest; synod leaders then said old procedures would remain in force. Archbishop Forte—a member of the final document’s stacked writing committee—said, on October 11, that it was “impossible” for the text’s draft to already be written; then Crux reportedthat Cardinal Baldisseri’s office had already presented its own “preliminary draft” to those writers.

I believe that text’s most likely principal writer is Fr. Giacomo Costa, S.J.,—the writing committee member who has already helped author the Preparatory Document and Instrumentum Laboris and published multiple articles on the synod’s aims. He has also, as I will show, already loaded the Instrumentum Laboris with subversive plagiarizations of his own writings on “discernment.”

Fr. Costa is the Vice President of the Carlo Martini Foundation—dedicated to the cardinal who led the St. Gallen mafia, attacked Humanae Vitae, and endorsed same-sex civil unions. Fr. Costa has praised the 2014 synodal report on the “precious support” found in same-sex relationships—rigged by none other than Archbishop Forte, the Martini disciple who joked about how he and the pope wouldn’t speak “plainly” about their plan to endorse Communion for adulterers at the family synod.

That coup was accomplished, in great part, because Archbishop Victor Manuel Fernandez loaded both the 2015 final synodal document and Amoris Laetitia with plagiarizations of his old writings promoting situational ethics. Now, Fr. Costa has planted key plagiarizations of his book Il Discernimento into the Instrumentum Laboris, as these examples show (with common words in bold):

IL 117:
Questa valorizzazione della coscienza si radica nella contemplazione del modo diagire del Signore: è nella propria coscienza che Gesù, in dialogo intimo con il Padre…

Costa 17:
Questa valorizzazione della coscienza si radica nella contemplazione del modo diagire del Signore: è nella coscienza di Gesù che si svolge il suo dialogo intimo con il Padre…

IL 117:
…l’esercizio della coscienza rappresenti un valore antropologico universale:
interpella ogni uomo e ogni donna, non soltanto i credenti…

Costa 18:
…il valore antropologico universale dell’esercizio della coscienza, che interpella ogniuomo e ogni donna, non soltanto i credenti…

Most importantly, Fr. Costa has fixed the Instrumentum Laboris’s section on conscience (116-117) to ventriloquize two of his book’s key claims (pp. 16-17):

1. We must “make room” for consciences (Amoris Laetitia 37), increasing their role in the Church’s “praxis” (AL 303).

2. Conscience can discern that God is asking for the “gift” of committing an intrinsically wrong act (euphemized as a departure from the “ideal”) (AL 303). This notion is supported by Gaudium et Spes 16: conscience is the “sanctuary” where man “is alone with God, whose voice echoes in his depths.”

AL 303 is already an atomic bomb set to explode every moral law—and when it is strapped onto that decontextualized line about conscience’s “sanctuary,” it will be ready for mass distribution to souls. In February, Cardinal Cupich quoted those very lines to presage a “paradigm shift” on morality—for the revolutionaries are now ready to openly blow up the very concept of intrinsically wrong acts.

Then, out of the rubble and ruins, there will arise the synod’s great “surprise”: the advance of the “anti-creation”—the worldwide subversion of marriage and the family.

The synod group led by Cardinal Cupich has called on the Church to recognize “other forms of family”—to “accept and even honor” every “family unit.” The group led by Cardinal Rodriguez Maradiaga has pushed for “pastoral care” on “realities such as marriage between homosexuals, surrogate pregnancy, and adoption by same-sex couples.”

Both synod fathers, notably, appear in Archbishop Viganò’s testimony. Rodriguez Maradiaga, ex-Cardinal McCarrick’s fellow “kingmaker” for Church appointments, has been embroiled in multiple homosexual-related scandals; Cupich, a top revolutionary regarding homosexuality, was reportedly elevated on their recommendation.

Outside the synod, Fr. James Martin, S.J., defended the agenda to embrace the ideological term “LGBT”—and “acknowledge that gay couples can form a ‘family’” and enhance society’s “flourishing” by adopting children. “LGBT” had appeared in the Instrumentum Laboris under Cardinal Baldisseri’s false pretense that it was merely a quotation from a pre-synodal document by young people. When the cardinal was asked if he would expunge the term because it never, in fact, appears there, he said, “Look, I am not removing anything.”

Then it emerged that the secretary of the pope’s C-9 council had told a radical “LGBT” group that their input to the synod’s leaders had been worked into that very section on “LGBT youths” and “what to suggest” to young homosexual couples (197).

“Trust in the Spirit,” he said of the synod.

It was yet another example of the “Catholic deep gay state,” crusading with cultural Marxists outside the Church to spread the brave new anti-creation. Another speaker at that conference was Fr. Martin himself, the celebrity priest who helped bring a “gay tsunami” to Italy and starred in Ireland’s pro-“LGBT” World Meeting of Families, organized by a top McCarrick protégé.

Before he arrived at the World Meeting of Families, Fr. Martin told a young “LGBT” activist: “See you soon. Prepare the way!” That young “preparer”—whose article on “How to Be Gay in the Catholic Church” features lines like “Jesus said to love my neighbor, and I can’t help that Grindr says the nearest one is 264 feet away”—then starred in a parallel conference announcing a global crusade to push the “LGBT” agenda at the youth synod. Its architect successfully led the “gay marriage” referendum campaigns in Ireland and Australia.

Then Fr. Martin used the World Meeting of Families to promote the young preparer’s group, Out at St. Paul—which boasts “Pride Masses,” trips to “gay bars,” and priests who endorse active homosexuality, according to one member.

Fr. Costa himself contributed to a 2008 project encouraging the legal recognition of a bond between two people of the same sex. His article promoted homosexual couples’ struggle for “social and civil rights,” valorizing their attempt to shed invisibility and thus contribute “positively” to society (432). Archbishop Forte has said that defining the rights of homosexual couples is a matter of “being civilized.” These two men are the likely principal writers of a final document that could, if approved by the pope, become part of his “ordinary magisterium” under new synod rules.

Recently, Archbishop Forte sanguinely praised Pope Francis’s “enthusiasm towards God’s surprises.” Four years earlier, the pope had approved Archbishop Forte’s rigged report on same-sex relationships, released the very day that two Italian political parties backed homosexual unions. The pope preached that day of being “open to the God of surprises” and now he is portentously repeating the theme—a cry that comes from Martini himself, the “ante-pope,” and the man who plotted all of this.

Shortly before this synod started, I wrote an open letter to Archbishop Chaput supporting his call to cancel the event in light of the sexual abuse crisis. I noted the alarming number of participants who are named in Viganò’s testimonies and said I was deeply scandalized that this synod would now be targeting youths with a homosexual agenda championed by Martini, McCarrick, and the St. Gallen mafia.

As a young Catholic, I want to thank Archbishop Chaput and every other bishop who is directly resisting this synod’s subversive agenda. I pray that, with their leadership, we may still avert this synod’s looming “surprise.”