Analysis: The Bishop of Rome

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THE BISHOP OF ROME

TIA | July 2, 2024

The Bishop of Rome is the name of a Vatican document of 146 pages issued on June 13, 2024, under the responsibility of Card. Kurt Koch, head of the original Secretariat for Christian Unity, an organ whose name changes so often that I am not keeping track of the new ones. Koch assures us that Pope Francis gave his full endorsement to the document (§10).

The goal of the document is to report and analyze the 30 responses the Vatican received to the request John Paul II made in the Encyclical Ut unum sint for other religions to give their opinions about what they believed should be changed in the Papacy so as to become palatable for them. Reporting and analyzing these responses is a pretext to present a plan for a new papacy, which follows the tenets of Progressivism and the ideals of Ecumenism.

Since Ut unum sint was published in May 1995, 29 years ago, to have only 30 answers in all this time is very little, but Koch believes that it constitutes a tremendous outcome, and writes exhaustively on the content of those answers.

Independent of those suggestions made by heretics, what counts is the degree of acceptance the progressivist Vatican gives to them, since it reveals its decision to change the Papacy. As far as I remember, this is the first time in the post-Vatican II phase of Church History that we have been presented with an encompassing official Vatican proposal to change the Papacy. 1 A fact that per se supposes the denial of the previous dogmas of Papal Infallibility, Papal Monarchy and Petrine Primacy understood as the full and supreme authority of Peter over the other Apostles.2

Denial of dogmas, let us not forget, is synonymous with apostasy.


False Presupposition

But before entering the analysis of The Bishop of Rome, let me establish a basic presupposition that I hope will help my reader to understand what is being proposed.

Before the Council, the Catholic Church would bring heretics back to the Faith by persuading them of their errors and explaining the marvel of the Catholic truth, which is the proper image and likeness of the Word of God.

Card. Kurt Koch, head of the Dicastery for Promoting Christian Unity, is responsible for this document

During Vatican II and after it, the Conciliar Church’s ecumenism no longer gives a primordial place to the Catholic Faith. Alleging Charity, it puts the Faith in the shadow and seeks unity with all the heretics by waving the banner of the final unity of all religions. Toward this end, it tries to convince Catholics to give up those dogmas of the Faith for the sake of that dreamed-of unity.

Now, this presupposition is false because Faith precedes Charity – no one can love what he does not understand. Therefore, the whole conciliar ecumenical initiative to set aside the Faith to attract heretics in reality induces all Catholics to apostatize. It is the greatest apostasy in History. I suppose it is that Great Revolt or Great Apostasy predicted by St Paul. (2 Thes 2:3)


No Heretic is Open to the Truth

Entering the analysis of the document, I found nowhere in the quoted texts – and I believe Koch quoted every significant thing written in the responses, sometimes more than once – an openness on the part of the heretics to accept any Catholic dogma on the Papacy. On the contrary, their texts are filled with thorns against those indispensable dogmas.

Their position is: “If you want to change Catholic doctrine to please us, here are some points that we suggest, but do not ask us to change anything in our heretical doctrine.”

In brief, it is precisely the opposite of what should be done: It is an ecumenism not to bring heretics to the Catholic Faith, but to bring Catholics to heresy.


The Method

Different from Francis’ habitually messy documents, Koch’s paper is well-ordered and clear in its exposition.

To avoid proposing bold things himself, Koch breaks the heretics’ suggestions into parts and presents them in a convenient way for him to reach the conclusions he wants.

To start, he presents us the demands to reform the Papacy straight from the pens of the heretics, limiting himself to offering some explanations. Then, he starts to share a little more of his own ideas; by the end he is freely and fluently explaining in his own words what should be done to achieve the desired “Reunited Church,” under the pretext of pleasing the heretics.


The Content

Sifting from this document the principles and proposals, I will list them in the order of importance. The summary below will show my reader what is ready to be put in practice to achieve the destruction of the bi-millennial Catholic Papacy. The Bishop of Rome has a Proposal as an appendix with practical suggestions to be implemented in the Papacy in the 21st century.

The dogmas defined by Pius IX & Vatican I are now considered obsolete & unneeded: Apostasy

Principles

• The Pope cannot have full power or dominion over the Church (§41); nor can he have full authority in the Church (§§140-143, 175)
  
• The Papacy is not de iure divino or established by Our Lord, but rather it is de iure humano, a product of man in History (§166);
  
• The dogmas defined by Vatican I – Papal Infallibility and the Petrine Primacy – should be re-read and re-worded in function of their historical/cultural context (§§57-65, 146, 147, 178) and under the light of Vatican II (§66, 167, Proposal §14);
  
• Papal authority should be understood as self-renunciation or kenosis (§42); Peter’s role in strengthening the brethren is a leadership of service grounded in the consciousness of his own weakness and sinfulness (Proposal §28);
  
• Recognizing a certain papal authority does not imply accepting papal jurisdiction or government (§98);
  
• The Bishop of Rome has authority only in a synodal/collegial context: that is, as a member and head of the College of Bishops and a servant of universal communion (§112).
  

Proposals

• The Papal Primacy should be a ministry of unity among all “Christian” religions and a service of love (§3);
  
• The Papal Primacy should be delegated to the Pope by the College of Bishops, including the bishops or leaders of other “Christian” religions (§19);
  
• The primacy of the Bishop of Rome should be understood as the primacy of the Church, that is, there should be an interdependence between primacy and synodality at each level of the Church (Proposal §2);
  
• The governance of the Church, as well as the formulation of its infallible teaching, should also be collegial (Proposal § 20);
  
• The Synod of Bishops should be a deliberative body (Proposal §21); there should be a permanent synodal governing structure at the government of the entire Church (Proposal §22).
  
• Every Bishop and the entire College of Bishops should have responsibility for the entire Roman Catholic Church (§114);
  
• Bishops should be vicars of Christ, and not vicars of the Pope (§1);
  
• The assemblies of Bishops should have the competence to appoint bishops, change the liturgy and catechesis, organize the churches etc. (§132), including having the authority to change the doctrine (§135, Proposal §19);
  
• What can be decided upon and done in smaller units of ecclesial life ought not to be referred to Church leaders. Decisions should be made and activities carried out with a participation as broad as possible of the people of God (§§138, 180);
  
• The present day relationship of the Eastern Catholic Churches with Rome – the Uniates – cannot be recognized as a model for the future communion with the “Christian” churches (§§130, 131).
  

Benedict XVI addressing Protestants at the Lutheran temple in Rome: the Primacy of love...

This is basically the content of The Bishop of Rome.

We see that it is the blueprint for the leadership of a Panreligion which should serve the long desired revolutionary One World Order. It no longer has anything to do with Holy Mother Church, in whose defense we are committed to fight until the last breath of our life.


1. The Encyclical Ut unum sint sketched only some general outlines regarding primacy versus collegiality inside the Church and a primacy as service toward the false religions. It left the door open for heretics to express their ideas and eventually to incorporate thos suggestions.

2. In Animus Delendi I, volume IV of my collection on the Council, there is an encompassing exposé of the progressivist plan to self-destroy the monarchical character of the Church (chap. IV) and her magisterial character (chap. V). Both chapters transcribe a large number of texts by prelates & theologians attacking the three papal dogmas mentioned above.