IN the next couple of days some very important and possibly life changing/life threatening events have been scheduled.

We are getting down to the wire folks.  The BIRTHPAINS are increasing rapidly.  Time to watch them closely, get your Godly Timepieces out and time them.  The prophecies are coming to pass, truth is being revealed, deception is running rampant to counteract it, darkness is getting darker, and God’s Grace is reaching those who are LOST AND SEARCHING.  Not everyone who is lost is searching.  Or at least no searching for truth.

If you are not a person who is familiar with Bible Prophecy and the Book of Revelation now would be a good time to change that. Get familiar.  Read the books.  Study the books. Watch videos about the books.  Learn the Scriptures.  You will be amazed as you watch them unfolding in real time.

There are certain things that must happen.  Some good, some not so good, some very scary and some exciting and exhilarating!  Anyone who thinks the Christian walk is boring and confining, does not know anything.   I literally mean anything.  Because until you walk by the spirit of GOD, you just don’t have a clue.

If you don’t think it is a worthwhile pursuit to learning about the end times, just remember the elite who run the world know exactly what is coming.  Because they are lead by demonic spirits, who have been waiting for this time for thousands of years.

Let’s take a look at what is just ahead, even at the door.




Pope: Synod Assembly of Bishops to be held in 2023 and 2024

File photo of Pope Francis meeting with Cardinals in the Synod Hall  (Vatican Media)
Pope Francis announces that the Assembly meetings of the Synod of Bishops on Synodality will take place in two sessions: in October 2023 and October 2024.

By Devin Watkins

The Synod of Bishops’ meetings in the Vatican—originally scheduled to be held in October 2023will now also take place in October 2024, as part of the same Synod but held in 2 sessions.

Pope Francis announced the extension of the Synod on Synodality when speaking to pilgrims in St. Peter’s Square at the Angelus address on Sunday.

Extended discernment

He noted that the first phase of the 16th Ordinary General Assembly of the Synod of Bishops opened on 10 October 2021, which is focused on listening and discernment.

The Pope said there are already many first fruits from the ongoing Synod, but added that more time is needed in order for them to become fully mature.

“In order to provide more time for extended discernment, I have established that this Synodal Assembly will take place in two sessions: The first on 4-29 October 2023 and the second in October 2024.”

Pope Francis said he hoped this decision will “favor the comprehension of synodality as a constitutive element of the Church, and help everyone to live it as a journey of brothers and sisters who bear witness to the joy of the Gospel.

Further details from Synod Secretariat

Following the Pope’s announcement, the General Secretariat of the Synod released a press communique to explain the decision, saying the Apostolic Constitution Episcopalis Communio allows for the possibility of multiple sessions of the same Synod.

“This decision stems from the desire that the theme of a Synodal Church, because of its breadth and importance, might be the subject of prolonged discernment not only by the members of the Synodal Assembly, but by the whole Church.”

The Synod Secretariat said the extension fits in well with the ongoing synodal journey, since the Synod is “not an event but a process in which the whole People of God is called to walk together toward what the Holy Spirit helps it to discern as being the Lord’s will for His Church.

The pair of sessions spread out over a year will therefore form a “journey within the journey” with the goal of fostering a more mature reflection.

True Believer’s in Christ are not a spiritual search or journey, we are not looking for ways to challenge ourselves to make ourselves stronger, we are not looking to build our wisdom by studying the works of others, we are not looking to build our kingdom or to leave our mark on the world.  We are not looking for approval, acceptance, or praise.

We KNOW who we are IN CHRIST!  Hallelujah!  We know that we can do nothing in and of ourselves.  We know that GOD has a plan for our lives, and HE leads us to walk in it.  WE KNOW that the WORD OF GOD is TRUTH.  We know that the BLOOD OF CHRISI is the only way to Salvation.  We know that HE who has begun a good work in us will be faithful to complete it.  We know that the things of this world are passing away, and the only true treasure is in heaven.  We store up treasures in heaven by following GOD. We have the peace which passes understanding.  It comes from KNOWING that GOD is in CONTROL!  We do not judge others, as we know from whence we came.  We love everyone and pray for the lost.  We forgive everyone, because we are forgiven.  We do our best to encourage others to come to JESUS, but we do not ever try to force anyone.  But, we know that JESUS CHRIST is the ONLY way of salvation.  He is truly GOD and truly MAN.  He is the sacrificial lamb, given once for all  No man comes to the Father but by HIM.


A Note from the EditorDuring Synod-2014, the first of two such international meetings to discuss the Catholic Church’s response to the crisis of the 21st-century family, Cardinal George Pell expressed grave concern about the performance of the Vatican Press Office and suggested that alternatives to the official spin would be important when the second Synod on the family met a year later. Thus these Letters from the Synod were born at Synod-2015 and have continued at subsequent Synods. Their aim is to offer to a global readership an example of what our predecessor, the original “Xavier Rynne,” writing during Vatican II, described as theological journalism.The goal has been to inform, not titillate. So, over the next four weeks, Letters from the Synod-2023 will explore the deeper issues involved in the Catholic Church’s current experiment in “synodality.” Concurrently, Letters will provide a forum in which Catholics from different states of life in the Church an opportunity to address those gathered here in Rome under the rubric, “What I Would Say to the Synod”—an opportunity that will also be afforded to some who, while not Catholic, understand the Catholic Church’s importance at this moment in history.We hope, in this way, to provide a service to a Church of “communion, participation, and mission,” always keeping in mind that this is Christ’s Church, not ours, and that it is the Risen Lord Jesus who must always be at the center of the Church’s proclamation and witness. Writing recently on the Jesuit-sponsored America website, a young Catholic claimed that “our Church is just that: ours.” Well, no, it isn’t. Such claims tend to empty the Church of its supernatural character as the “earthen vessel” (2 Corinthians 4:7) of God’s grace at work in the world, for the world’s salvation. Letters from the Synod-2023 will always keep that basic Christian truth in mind. Christus vincit, Christus regnat, Christus imperat.Xavier Rynne II


The Annuario Pontificio, the Holy See’s yearbook, is one of the most important Vatican publications, including detailed information on the officials of the Holy See and the Roman Curia, on the membership of the College of Cardinals, on the global episcopate, and on every diocese and religious institute in the world. The 2023 edition clocks in at a hefty 2,278 pages, within which is a wealth of data on institutional Catholicism, the world’s largest and most complex religious body.


Praedicate evangelium: Pope Francis reforms Roman Curia with launch of Vatican constitution

It will take full effect on June 5, the Solemnity of Pentecost. Under the new constitution, all the Vatican’s main departments are now known as “dicasteries.” The powerful Vatican Congregation for the Doctrine of the Faith, for example, will now be called the “Dicastery for the Doctrine of the Faith.”Mar 19, 2022

dicastery – Wiktionary, the free dictionary

dicastery (from Greekδικαστήριονromanizeddikastērionlit.‘law-court’, from δικαστής, ‘judge, juror’) is the name of some departments of the Roman Curia.

Etymology. From Ancient Greek δικαστήριον (dikastḗrion, “court, tribunal”), from δίκη (díkē, “right, custom, judgement”).
The Pope is setting up his judicial system that answers directly to him, to bring about the new Inquisition.  


Because the Annuario is an official publication, produced by the Holy See’s Secretariat of State, nothing in it appears accidentally. And so alert readers of the signs of the times (Vatican subdivision) understood that something of potential consequence was afoot when, on p. 1,058 of the 2023 Annuario, what had been identified for decades by the title Sinodo dei Vescovi (Synodus Episcoporum)—the “Synod of Bishops,” in the yearbook’s standard Italian/Latin—was transformed into the Segreteria Generale del Sinodo (Secreteria Generalis Synodi), reflecting the change in nomenclature in Pope Francis’s 2022 apostolic constitution Praedicate Evangelium, which restructured the Roman Curia. What had once been an episcopal body—the Synod of Bishops—seemed to have become a bureaucratic entity: a General Secretariat. But a General Secretariat of what? Well, of “the Synod” (indexed as such, “Sinodo,” on p. 2,272 of the Annuario). But the Synod of what?

Matters were not clarified by the recent publication of certain critical materials produced by the Synod’s General Secretariat. The Instrumentum Laboris (working document) for Synod-2023 carried the banner headline, “XVI Ordinary General Assembly of the Synod of Bishops,” while the “Informational Sheet” on Synod-2023’s schedule and methodology referred to the “XVI General Ordinary Assembly of the Synod of Bishops.” This latter document was distributed to all of Synod-2023’s official participants, which include about a hundred lower-order clergy, religious women, and laity in addition to more than 270 (and five dozen “facilitators” of the Synod’s small-group discussions, none of whom is a bishop).

In what sense, then, is Synod-2023 a “Synod of Bishops,” the Instrumentum Laboris and the Informational Sheet notwithstanding? What did the Instrumentum Laboris mean when it referred to “…the Synod…in which the XVI Ordinary General Assembly of the Synod of Bishops will take place”? Is Synod-2023 a kind of synodal sandwich, with a Synod of Bishops taking place within “the Synod”?

Whatever all of this may mean, it seems rather different than what Pope Paul VI had in mind when, on September 15, 1965, he issued the apostolic letter Apostolica Sollicitudo, “establishing the Synod of Bishops for the Universal Church” as an expression of the collegiality of the world episcopate defined by the Dogmatic Constitution of the Church, one of the Second Vatican Council’s foundational texts. 

Nor does the Synod-2023 hybrid seem to be what is envisioned in the Code of Canon Law, where Canon 342.1 offers a precise definition: “The Synod of Bishops is a group of Bishops selected from different parts of the world who meet together at specified times to promote the close relationship between the Roman Pontiff and the Bishops.” True, Canon 346.1 envision members of “clerical religious institutes” as members of a Synod. And, of course, the pope can, as he chooses, designate other members of a Synod, including lay members (as Pope Francis further stipulated in his 2018 apostolic constitution, Episcopalis Communio). But it is not at all clear how a Synod demographically configured like Synod-2023 is an exercise in “episcopal communion” (the title of Francis’s apostolic constitution), unless, as just suggested, there is a “Synod of Bishops” which functions somehow as the inner core of “the Synod.” 

Nor does this form of “Synod” seem to have much to do with the synodal governance of either the Eastern Catholic Churches or the Orthodox Churches of the Christian East. In the run-up to Synod-2023, it was said more than once, and not least by the pope himself, that the Catholic Church was recovering a lost element of itself by rediscovering a “synodality” that Eastern Christianity had never lost. But the “synodality” on display on the earlier local, national, and continental phases of this multi-year “Synod on Synodality”—and that will be on display this month in Rome in what some have whimsically described as the Synod on Synodality’s “planetary phase”—does not seem akin to synodal church governance on the Eastern Christian model.

Thus Bishop Manuel Nin, Byzantine Catholic apostolic exarch in Greece and a member of Synod-2023 by papal appointment, told the National Catholic Register’s Edward Pentin that if “synodality” is understood as a way of being the Church in which “everyone, lay and clerical, act(s) together in order to arrive at some ecclesiastical, doctrinal, canonical, (or) disciplinary decision, whatever it may be, it becomes clear that such synodality does not exist in the East.” For the synodal experience of the Eastern Churches is “associated with the exercise of authority, pastoral ministry, service within the Christian Churches, which talks place in the assembly of bishops belonging to a particular Church and headed by a patriarch, archbishop or metropolitan.”

It might be suggested, then, that one of the most important tasks of Synod-2023 will be the clarification of its own specific character and authoritywhich would in turn help clarify just what is meant by those chameleon-like terms “synodality” and “synodal Church.” For absent such clarity, those usages risk becoming cover for a variety of ideologically-driven agendas.

George Weigel           


On the morning of October 2, a group of cardinals, one from each continent, released five dubia, or questions, which they had sent to Pope Francis on August 21 and to which they had not received a reply. The dubia were made public because the authors—Cardinals Walter Brandmüller, Raymond Burke, Juan Sandoval Íñiguez, Robert Sarah, and Joseph Zen, SDB—believe that, in these questions, they have identified some of the key issues of doctrine and pastoral practice that have arisen along German Catholicism’s “Synodal Way” and in the two years of discussions leading up to Synod-2023: issues of which the entire Church should be aware. We publish the dubia here in the spirit of parrhesia—frank discussion—to which the Holy Father has called the Church, and in the hope that the discussion the dubia are intended to deepen throughout the world Church will be of assistance to Synod-2023 as it begins its work on October 4.

Xavier Rynne II


1. Dubium about the claim that we should reinterpret Divine Revelation according to the cultural and anthropological changes in vogue.

After the statements of some bishops, which have been neither corrected nor retracted, it is asked whether in the Church Divine Revelation should be reinterpreted according to the cultural changes of our time and according to the new anthropological vision that these changes promote; or whether Divine Revelation is binding forever, immutable, and therefore not to be contradictedaccording to the dictum of the Second Vatican Council, that to God who reveals is due “the obedience of faith”(Dei Verbum 5); that what is revealed for the salvation of all must remain “in [its] entirety, throughout the ages” and alive, and be “transmitted to all generations” (7); and that the progress of understanding does not imply any change in the truth of things and words, because faith has been “handed on … once and for all” (8), and the Magisterium is not superior to the Word of God, but teaches only what has been handed on (10).

2Dubium about the claim that the widespread practice of the blessing of same-sex unions would be in accord with Revelation and the Magisterium (Catechism of the Catholic Church 2357).

According to Divine Revelation, confirmed in Sacred Scripture, which the Church “at the divine command with the help of the Holy Spirit, … listens to devotedly, guards it with dedication and expounds it faithfully ” (Dei Verbum 10): “In the beginning” God created man in his own image, male and female he created them and blessed them, that they might be fruitful (cf. Genesis 1, 27-28), whereby the Apostle Paul teaches that to deny sexual difference is the consequence of the denial of the Creator (Romans 1, 24-32). It is asked: Can the Church derogate from this “principle,” considering it, contrary to what Veritatis Splendor 103 taught, as a mere ideal, and accepting as a “possible good” objectively sinful situations, such as same-sex unions, without betraying revealed doctrine?

3Dubium about the assertion that synodality is a “constitutive element of the Church” (Apostolic Constitution Episcopalis Communio 6), so that the Church would, by its very nature, be synodal.

Given that the Synod of Bishops does not represent the College of Bishops but is merely a consultative organ of the pope, since the Bishops, as witnesses of the faith, cannot delegate their confession of the truth, it is asked whether synodality can be the supreme regulative criterion of the permanent government of the Church without distorting her constitutive order willed by her Founder, whereby the supreme and full authority of the Church is exercised both by the Pope by virtue of his office and by the College of Bishops together with its head the Roman Pontiff (Lumen Gentium 22).  (Actually, the Roman Catholic Church has nothing to do with GOD, does not represent Him or His Christ and has no authority to rule over God’s people.)

4Dubium about pastors’ and theologians’ support for the theory that “the theology of the Church has changed” and therefore that priestly ordination can be conferred on women.

After the statements of some prelates, which have been neither corrected nor retracted, according to which, with Vatican II, the theology of the Church and the meaning of the Mass has changed, it is asked whether the dictum of the Second Vatican Council is still valid, that “[the common priesthood of the faithful and the ministerial or hierarchical priesthood] differ essentially and not only in degree” (Lumen Gentium 10) and that presbyters by virtue of the “sacred power of Order, that of offering sacrifice and forgiving sins” (Presbyterorum Ordinis 2), act in the name and in the person of Christ the Mediator, through Whom the spiritual sacrifice of the faithful is made perfect. It is furthermore asked whether the teaching of St. John Paul II’s Apostolic Letter Ordinatio Sacerdotalis, which teaches as a truth to be definitively held the impossibility of conferring priestly ordination on women, is still valid, so that this teaching is no longer subject to change nor to the free discussion of pastors or theologians.  (God’s Word says women should be silent in church.  God’s structure is God at the top, with the man as the head of the household, women as helpmates and children as a responsibility given to those to whom he gives the gift of life, to raise and admonish in the ways of GOD.)

5Dubium about the statement “forgiveness is a human right” and the Holy Father’s insistence on the duty to absolve everyone and always, so that repentance would not be a necessary condition for sacramental absolution.

It is asked whether the teaching of the Council of Trent, according to which the contrition of the penitent, which consists in detesting the sin committed with the intention of sinning no more (Session XIV, Chapter IV: Denzinger Hünermann 1676), is necessary for the validity of sacramental confession, is still in force, so that the priest must postpone absolution when it is clear that this condition is not fulfilled.


Praedicate evangelium: Pope Francis’ curial reform still a work in progress

6 min read

Praedicate evangelium, “To Preach the Gospel,” represents a tectonic shift in the functioning of the Roman curia aimed, as the title is meant to imply, towards bringing the Church’s mission to evangelize to the center of its governing structures. 

To this end, the pope has named himself as the head of the Dicastery for the Evangelization; a legal formality in terms of the day-to-day functioning of the department, but an historical nod to how previous popes chose to nominally lead the former Holy Office. The symbolism seems to be that, where previous popes considered themselves the supreme teachers of the Church, Francis wants instead to be seen as the evangelizer-in-chief.

But, beyond the combining, reordering, and renaming of various departments, some of the more apparently radical provisions of the new constitution remain unclear.

Most notably, the general provision that “any member of the faithful can preside over a dicastery” has been hailed as a revolutionary development. 


“Praedicate Evangelium” – the Roman Catholic Church of the future

The kind of “evangelization” the Pope is advocating for in Praedicate Evangelium is something utterly distant from the biblical meaning of the word.

What does evangelization mean?

Given the importance of evangelization and mission in the new outlook of the Roman Curia, it is important to grapple with the theology of evangelization that lies at the heart of PE.

“Evangelization” seems to be a popular word in Catholic circles. Being traditionally part of the vocabulary used by evangelicals (and also referred to as “evangelism”), it has become increasingly used by Roman Catholics, too. It was Paul VI with his 1975 exhortation Evangelii Nuntiandi who introduced it in Catholic language.

It was Benedict XVI who launched in 2010 a new Vatican department to support efforts towards the “new evangelization.” It is Pope Francis who regularly speaks about and practices forms of evangelization, making it a central task of the Church, as attested in his 2013 exhortation The Joy of the GospelWith PE, evangelization is given institutional importance.

Evangelization” is a word that Rome has re-signified in order to suit its theological vision of embracing the world and in order to fulfill its calling to be, as Vatican II says, a “sign and instrument of the unity between God and mankind” (Lumen Gentium, n. 1).

A similar genetic modification has occurred with  other words that have historically belonged to the Evangelical vocabulary, e.g. “conversion,” “unity” and “mission.”

These words are some examples of the way in which Roman Catholicism can maintain the same spelling, while giving these terms a distinct Roman Catholic meaning.[8]

In The Joy of the Gospel, the “heart” of the Gospel is summarized in this way: “the beauty of the saving love of God made manifest in Jesus Christ who died and rose from the dead” (n. 36).

In this apparently Evangelical definition of the Gospel, something is missing: while the objective Good News of God is rightly related to the narrative of Jesus Christ, the subjective part of it (i.e. repentance from one’s own sin and personal faith) is omitted. The tragedy of being lost without Jesus Christ is also downplayed.

For this reason, nowhere in the document are unrepentant unbelievers called to repent and believe in Jesus Christ. Non-Catholic Christians are already united in baptism (n. 244), Jews don’t need to convert (n. 247), and with believing Muslims, the way is “dialogue” because “together with us they adore the one and merciful God” (n. 252, a quotation of Lumen Gentium, n.16).

Other non-Christians are also “justified by the grace of God” and are associated to “the paschal mystery of Jesus Christ” (n. 254). The Gospel appears not to be a message of salvation from God’s judgment, but instead access to a fuller measure of a salvation that is already given to all mankind.

According to Francis, therefore, evangelization and mission are the joyful willingness to extend the fullness of grace to the world that is already under grace.

The word “evangelization” is used here; the practice of it is apparently endorsed. Evangelicals, for whom the word strikes deep spiritual chords, may celebrate the emphasis that the Roman Catholic Church is putting on evangelization, now in an embedded form in the Roman Curia.

Yet a careful and honest reading of the document shows that the kind of “evangelization” the Pope is advocating for here is something utterly distant from the biblical meaning of the word.

Apart from Evangelii Gaudium, the most recent encyclical All Brothers (2020) is another window  into Pope Francis’ theology of evangelization.

In this document, Francis pleads the cause of universal fraternity and social friendship. Although it does not directly deal with evangelization, it nonetheless shapes the missiological framework of Francis’ theology of evangelization.

Among other issues, All Brothers raises a soteriological question. If we are all brothers as we are all children of God, does this mean that all will be saved? The whole encyclical is pervaded by a powerful universalist inspiration that also includes atheists (n. 281).

Religions in the broad sense are always presented in a positive sense (nn. 277-279) and there is no mention of a biblical criticism of religions nor of the need for repentance and faith in Jesus Christ as the key to receiving salvation.

Everything in the encyclical suggests that everyone, as brothers and sisters, will be saved. Evangelization is surely impacted by this assumption.

Then there is a Christological issue. Even though Jesus Christ is referred to here and there, his exclusive and “offensive” claims are kept silent. Francis wisely presents Jesus Christ not as the “cornerstone” on which the whole building of life stands or collapses, but as the stone only for those who recognize him.

Above Jesus Christ, according to the encyclical, there is a “God” who is the father of all. We are children of this “God” even without recognizing Jesus Christ as Lord and Savior.

Jesus is thus reduced to the rank of the champion of Christians alone, while the other “brothers” are still children of the same “God” regardless of faith in Jesus Christ. Evangelization cannot escape from being shaped by this shallow Christology.

Thirdly, there is an ecclesiological issue. If we are all “brothers,” there is a sense in which we are all part of the same church that gathers brothers and sisters together. The boundaries between humanity and church are so nonexistent that the two communities become coincident.

Humanity is the church and the church is humanity. This is in line with the sacramental vision of the Roman Catholic Church which, according to Vatican II, is understood as a “sign and instrument of the unity of the whole human race”(Lumen Gentium, n. 1).

According to All Brothers, the whole of the human race belongs to the church not on the basis of faith in Jesus Christ, but on the basis of a shared divine sonship and human fraternity.

After sampling the theology of evangelization in Francis’ programmatic documents, it is useful to compare it with standard evangelical accounts of evangelization.

According to the 1974 Lausanne Covenant, perhaps the most representative evangelical document of the 20th century, evangelism is “the proclamation of the historical, biblical Christ as Saviour and Lord, with a view to persuading people to come to him personally and so be reconciled to God” (n. 4).

Notice the different elements of this neat and clear definition: “proclamation,” “historical and biblical Christ,” “persuasion,” and the emphasis on one’s personal reconciliation to God.

What “evangelization” is talked about in PE? The immediate answer is that of The Joy of the Gospel and All Brothers, and this is not really good news for Evangelicals. The word is the same, but the meaning is far different. [9]

In its understanding and practice of evangelization, the Roman Catholic Church legitimately brings in the whole of its theological system, which is based on a combination of the Bible and traditions, Christ and the saints, faith and folk piety, and so on.

Its evangelization promotes and commends this kind of blurred and erroneous gospel. Before celebrating the fact that with PE the Roman Catholic Church has become seriously engaged in evangelization, one needs to understand what kind of evangelization Rome stands for: it is a flawed view of what “preach the Gospel” means according to the Bible.


You can read the full document by clicking the link below:





Sunday Law Update OCT 4 


Two mainland China bishops to attend big Vatican meeting after tensions

Pope Francis holds general weekly audience in Vatican

Pope Francis arrives for the weekly general audience at the Vatican June 22, 2022. Vatican Media/­Handout via REUTERS/File Photo Acquire Licensing Rights

VATICAN CITY, Sept 21 (Reuters)Two bishops from mainland China are due to attend a major Vatican meeting next month, officials said on Thursday, a positive sign after recent tensions between the Holy See and Beijing.

The two bishops were chosen by their brother bishops in China, meaning they likely had approval from the Communist government, which holds great sway over the Chinese Catholic Church.

The two are Anthony Yao Shun of Jining and Joseph Yang Yongqiang of Zhoucun, officials said at a press conference.

After they were proposed by the local Church, Pope Francis named them as two of his personal nominees to the month-long meeting of bishops, known as a synod.

They are expected to attend the entire synod. Two other Chinese bishops were allowed by the government to attend another synod for the first time in 2018 but did not stay for the entire meeting.

A bishop from Hong Kong will attend, as will one from Taiwan, which Beijing claims as its territory.

Beijing has been following a policy of “Sinicisation” of religion, trying to root out foreign influences and enforce obedience to the Communist Party.

A landmark 2018 agreement between the Vatican and China on the appointment of bishops has been tenuous at best, with the Vatican complaining that Beijing has violated it several times.

Two months ago the Vatican chided Beijing for not consulting over the transfer of two bishops from one diocese to another.


During his trip earlier this month to Mongolia, which has a long border with China, Francis made several overtures to Beijing, in apparent efforts to overcome recent tensions.

At one event, he called the Chinese a “noble” people and asked Catholics in China to be “good Christians and good citizens”.

At another, he said governments have nothing to fear from the Catholic Church because it has no political agenda.

The Oct. 4-29 synod has been in preparation for two years, during which Catholics around the world were asked about their vision for the future of the Church.

Proponents have welcomed the consultations as an opportunity to change the Church’s power dynamics and give a greater voice to lay Catholics, including women, and people on the margins of society.

Conservatives say the process has been a waste of time, may erode the hierarchical structure of the nearly 1.3 billion-member Church and in the long run could dilute traditional doctrine. A second final session will be held in 2024.

About 365 “members” with voting rights will attend, along with about 100 other participants such as observers and delegates from other Christian Churches. Women will be allowed to vote for the first time.

Reporting by Philip Pullella; Editing by Alex Richardson


Not only do we have the Vatican Meeting on October 4th, but we also have the US testing of the Emergency Alert System.   From the looks of the following articles, it would be wise to test our readiness.

01/10/2023 12:33

Henrik R

Photo: Shutterstock.com
Photo: Shutterstock.com
Kim Jong-Un makes concerning announcement

North Korea has taken a significant and almost irreversible step in establishing itself as a nuclear power. The country has amended its constitution to include the arming of nuclear weapons, confirmed by state media.

According to Swedish journalist Marcus Oscarsson, Kim Jong-Un, the North Korean dictator, stated that the policy for nuclear armament has been made permanent as the state’s fundamental law.

He emphasized the importance of accelerating the modernization of nuclear weapons for strategic deterrence.

The change in law comes a year after North Korea officially declared itself a nuclear state with the right to use pre-emptive nuclear strikes for self-defense.

The development has been deemed extremely dangerous by the United Nations and its Secretary-General, Antonio Guterres. He warned that any use of nuclear weapons would unleash a humanitarian catastrophe of epic proportions.

Kim Jong-Un has also warned the United States not to push North Korea into war.

A few weeks ago, North Korea staged a fake nuclear attack to warn its enemies of the actual danger of nuclear war, according to KCNA, the country’s central news agency.

This staged attack was in response to joint exercises between the United States and South Korea.


Grim message from Russia

Story by Henrik R • 10/1/2023

Story by Henrik R •20h

The front lines in Ukraine have been relatively stagnant for a while. Recently, Ukrainians have managed to reclaim smaller villages near the city of Bakhmut, but progress is slow.

According to the British intelligence service, Russia is preparing for a more protracted conflict than initially anticipated.

The British Ministry of Defence has reported this based on leaked documents from the Russian Finance Ministry.

Russia is expected to significantly increase its military budget next year. According to British estimates, the defense budget will rise to a staggering 10.8 trillion rubles (approximately $113 billion ) in 2024.

This marks a 68% increase compared to this year and accounts for six percent of Russia’s total Gross Domestic Product (GDP).

These revelations about increased funding for the military come after Sergei Shoigu, the head of Russia’s Ministry of Defence, recently stated that the conflict could continue until 2025.

Estimates suggest that the war in Ukraine is costing Russia between $500 million and $1 billion per day.