“Pedro Barreto, Jesuit cardinal and president delegate of the Synod, said: ‘At no time was celibacy called into question. Let this be very clear: celibacy is a gift of God for the Church and it’s going to be kept. What has been talked about is the possibility that married persons be able to receive Priestly Ordination – they are two different things’…
“And so we see how it will progress: first the Amazon; then places like the Congo; and finally the hierarchy will begin to say, ‘But you know, the same situation really exists even in Europe, and North America! After all, we are short of priests everywhere; it is time to ordain married men under certain conditions, so that we can have enough priests to serve our communities throughout the world’…
“[The Jesuits] have… always been prepared… to bend or discard Romish doctrine and practice if it will further their aims among a heathen people…. If priestly celibacy stands in the way of Amazonian Indians or modern westerners receiving the Romish ‘gospel’, then the Jesuits will find a way around it…. they have… accepted that it is time to modify the Romish doctrine of priestly celibacy because for too long it has stood in the way of many people accepting Romanism – especially in the wake of the worldwide priestly sex scandal. They want to gradually get their people used to the idea that celibacy should eventually be optional – and they have chosen the vast Amazon region as the place to begin this change, precisely because they can point to the Indians there and say, ‘See? They need priests, but celibacy stands in the way! We must change the rules on celibacy.’ And eventually the Amazon experiment will be rolled out worldwide.
Roman Catholic Priestesses in the Future?
“In the same way as the Synod was used to test the waters with regards to married men performing certain priestly functions, it was also used to test the waters regarding women doing the same. In the modern world this issue has become extremely important to liberal priests and bishops. They know the Papal institution is shedding members, because the equality of the sexes is now a reality throughout the western world, and the prohibition on women priests appears to be a chauvinistic anachronism from a bygone age. The hierarchy has to find a way around this.
“The working document for the Synod called for the bishops to ‘identify the type of official ministry that can be conferred on women, taking into account the central role that they currently play in the Amazonian Church.’ Note two things from this quotation. First, the bishops were to discuss some kind of official ministry for women. This was revolutionary. Second, over and over it was repeated that women in the Amazon region already play a central role in the life of the Roman Catholic ‘Church’. By repeating this constantly, it was drummed into Roman Catholic heads that since it was already a fait accompli, it should now simply be recognised officially.
“The Jesuitical cunning behind this approach is evident. For the fact is that Roman Catholic women in many parts of the world play the central role in ‘Church’ life. Therefore, if they can be granted more powers in the Amazon region to begin with, this will inevitably lead to them being granted more powers in other parts of the world, and eventually throughout the Papal institution. Possibly even priestesses!
“This is the Jesuit plan to fundamentally alter the Papal institution so that it conforms even more to the world, so as to be acceptable to it.
“After the Synod the cardinal and president delegate, Pedro Barreto, said regarding women’s ministry: ‘The topic was touched upon, but Pope Francis himself felt that perhaps it wasn’t touched upon in great depth.’ Perhaps so, but the fact that it was raised at all was a good beginning as far as the hierarchy was concerned. The subject was introduced, and now the global Roman Catholic population knows it is something that is going to be considered in the future. The softening-up process has begun.
“And note the following words of his, which are extremely significant: ‘there are women religious, in very remote areas, which a priest cannot reach, and they baptize, they are present in religious marriages, they take part in the liturgy, in Communion, in practice they are already Deaconesses, and people perceive it very well. Now, in regard to the Sunday “para-liturgy,” they do the homily and sometimes, no matter how much they explain to the people that it’s not a Eucharistic Celebration, the simple people say, “We are happy, Monsignor, because these little mothers celebrate a beautiful Mass,” no matter how much one explains to them…. So, in practice, it’s already happening.’