Hearing what you want to hear, without actually listening and Coffee and Donuts isn't assessing the view of the Parish. Cliffnotes of the Zeitgeist, 50th edition, the Synod Edition.

Steve Millies 

The theme I see in a lot of clerical #Catholic comment on the #synod is—'Who are all these laypeople and why do they think they get a voice in *my* church?'

Oh, bull.  I haven't been hearing that at all.

Quite the contrary, in facdt.

Apparently, I'd note, I’m not the only one either:

Fr. Joseph Krupp@Joeinblack

So weird. I follow almost 800 priests, and not one of them has said anything remotely like that.

Mostly, we worry about how to deal with the increasingly large piles of demands on us.

We worry because everyone is an expert on our job, but most are only willing to help if they…

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In six decades now of attending Mass, I can't think of a single instance in which I've personally heard a priest openly criticize a Bishop or the Pope, although I'm sure they didn't always agree with them.  They simply obeyed and did their duties.  This would include not only the Pope Francis era, but the real "spirit of Vatican II" disruption of the 70s.  

All of the criticism of Bishops and Popes I've heard have come from the laity, and it tended as a rule to object to reforms.  Even the mantillas I am now seeing for the first time in sizable numbers being worn by young women are a form of protest in a way.  The point is that a lot of "the voice of the laity is being ignored" doesn't come from the class under age 40, really, whose, but from the Western middle-aged and old.

Mr. Millies is, I'd note, a Professor of Public theology who was born in 1972.  That makes him nine years younger than me, or 51 years of age.  He's not a Baby Boomer, the generation that's most frequently picked on here, but he's not a kid either.

The young church might not really be the voice that people 50 years old and up really want to hear, as it might look like a voice that actually is more from the lost past that the dying post Boomer present.

On assessing the voice of  the parish, moreover, every parish I've ever been to worked desperately to do that, usually unsuccessfully, in trying to get the rank and file of the parish to express their voice and to come to thins other than Mass.  As I've noted, this has been, in my experience, uniformly unsuccessful.

Which takes us to this.

Also on Twitter, one Canadian Catholic commentator, D.W. Lafferty replied to another person's credulity regarding assessing the views at the parish level in an interesting fashion. That post noted:

Apparently, "synodality" is just a euphemism for "a discussion group in the church basement." Huh. twitter.com/rightscholar/s…

Lafferty replied:

That's where it can start, for sure. It's the simplest thing in the world to have people in a parish get together to talk and listen. Might cost a few bucks for coffee and donuts. If we can't pull that off, what are we even doing?

And, similarly:

How much does it cost to have a discussion group in the church basement? Or to have a volunteer take notes and produce a synthesis? Cost is not the problem. Lack of interest and motivation on the part of many pastors is the problem.

And here we meet the academic in academia, rather than the regular person in the pews.

I've served on a parish council.  I didn't ask to run for the position, but received anonymous nominations three times.  I rejected the first two, as I’m not a joiner, and I'm busy.  Finally, the third time, I felt compelled and served for several years.

I've also been on a professional board. Same thing.  I didn't volunteer, I was asked to serve.

And I once served in a professional role that was, well professional, the same way. Asked to serve.

The point?

Well, I’m an introvert. I have opinions on everything, but only very rarely will I cause myself to attend something.  I will, but it's rare.  Most of the time I've had public roles in anything, I was volunteered, and at least some of the time, I declined.

When the Synod got up and rolling, I didn't attend the parish meetings, and looking at the various parish reports on the number of people who attended, attendance was generally low.  I regret that now, but I know that beyond a shadow of a doubt I would have been the odd man out at the meeting. . . if not necessarily in the pews.

A brief diversion.

My old parish had breakfasts after the early Sunday Mass every week.  They had excellent sweet rolls.  We would occasionally eat there, but more often than not I'd pick up a tray of sweet rolls and take them home.  Why?

Well, that says a lot about my personality.  It often surprises people who know me professionally if I mention that I'm introverted, but I am.  I feel massively uncomfortable sitting with people I don't know or barely know in a setting I'm not anticipating.  It's one thing to sit with a group of lawyers, or clients, etc.  Quite another to be sitting there after Mass.

Additionally, while I work most days in the white collar legal world, I'm very much a rural Irishman at heart.  Mentally, I've never acclimated to being able to not look out on a golf course and not think that it would look good with sheep on it.  People don't treat me that way as a rule, however.  On off hours, I'll sit and ponder how hard it would be to put a 4bt Cummins in a 1953 NAPCO truck, or that I wish I was hunting.  On Sundays, I don't ponder the Rule Against Perpetuates.

Like a lot of Wyomingites, I work six days out of seven, if not seven out of seven.

The point? 

I'm not likely to sit down in a basement to discuss anything with anyone, and having coffee and donuts available doesn't sweeten the deal whatsoever.  In my entire life, I've never gone to a basement to have coffee and donuts. I've never been to the Knights of Columbus pancake breakfast either.

And again, I'm not alone.  I know lots of people just like me.  They're loyal Catholics in the pews, to be sure.

And it just isn't Wyoming natives wondering how the state's politics have been disrupted by out-of-state imports who are mad at the world.  You aren't going to get the Mexican father who comes every week dressed in his Chihuahua formal clothes along with his wife and three kids to go to a meeting dominated by a bunch of super friendly handshaking Anglos.  Nor are you going to get the 23-year-old mantilla wearing girl.  Nor are young to get the Rad Trad that vaguely suspects that everyone else is in some sort of Novus Ordo conspiracy.  No, you aren't.

But you really need to.  Indeed, in an average parish, there's probably a lot more of those people, combined, than whom every will be drawn to the basement for "fellowship".

You'll have to conscript them.

You can do it, however.

It'd actually require a near demand from the pastor along the lines of "thank you for coming to the 8:00 Mass. .. the 10:00 has been cancelled this week as we are all meeting. . . I'm not dismissing the Mass until we all talk so if you leave now, your Sunday Obligation is not fulfilled.  Welcome to a Synod meeting."

And you would actually have to bring up the uncomfortable topics yourself, as people uncomfortably shifted in their seats?

Churches of the West: "A Snyodal Church In Mission", the VNA take.

Churches of the West: "A Snyodal Church In Mission", the VNA take.: 

A Snyodal Church In Mission", the VNA take.

Interestingly, the Vatican News Agency has a much different summation on the first step of the Snyod than the Catholic News Agency does.  So we'll take a look at it.

VNA's comments, like CNA's are online.  You can look them up there, but there's much less to its report. Still, some things are interesting.

We note:

The face of a synodal Church

Synodality is a first step. It is a term that the participants in the Synod themselves admit is “a term unfamiliar to many members of the People of God, causing some people confusion and concern” (1 f), including fears of a departure from tradition, a debasement of the hierarchical nature of the Church (1 g), a loss of power or, on the contrary, immobility and a lack of courage for change. “Synodal” and “synodality” are instead terms that “speak of a mode of being Church that integrates communion, mission, and participation”. So they indicate a way of living the Church, valuing differences and developing the active involvement of all. This begins with deacons, priests, and bishops: “A synodal Church cannot do without their voices” (1 n), we read. “We need an understanding of the reasons for resistance to synodality by some of them”.

I guess this means getting everyone involved, which frankly, this process has not done.  Only 1% of Catholics have particpated.

Mission

The document continues explaining that synodality goes hand in hand with mission. Hence, it is necessary that “Christian communities are to enter into solidarity with those of other religions, convictions and cultures, thus avoiding, on the one hand, the risk of self-referentiality and self-preservation, and on the other hand the risk of loss of identity” (2 e). In this new “pastoral style”, it would seem important to many to make “liturgical language more accessible to the faithful and more embodied in the diversity of cultures” (3 l).

I'll let that comment stand for itself.

The poor at the centre

Ample space in the Report is devoted to the poor, who ask the Church for “love”, understood as “respect, acceptance, and recognition” (4 a). “For the Church, the option for the poor and those at the margins is a theological category before being a cultural, sociological, political or philosophical category” (4 b), the document reiterates, identifying the poor not only as those who are materially impoverished, but also migrants; indigenous peoples; victims of violence and abuse (especially women), or racism and trafficking; people with addictions; minorities; abandoned elderly people; and exploited workers (4 c). Among “the most vulnerable of the vulnerable, on whose behalf constant advocacy is needed, [are] the unborn and their mothers”, the document continues. “The Assembly hears the cry of the ‘new poor’, produced by wars and terrorism that plague many countries on several continents, and the assembly condemns the corrupt political and economic systems that cause such strife”.

I'll let that also stand for itself.

Commitment of believers in the field of politics and for the common good

In this sense, the Church is urged to be committed both to the “public denunciation of the injustices” perpetrated by individuals, governments, and companies; and to active engagement in politics, associations, trade unions, popular movements (4f and 4g). At the same time, the consolidated action of the Church in the fields of education, health, and social assistance, “without any discrimination or the exclusion of anyone”, must not be neglected (4 k).

This is an intersting comment, but I think it's always been the case.

Migrants

There is also a focus on migrants and refugees, “many of whom bear the wounds of uprooting, war and violence”. They “often become a source of renewal and enrichment for the communities that welcome them and an opportunity to establish direct links with geographically distant churches” (5 d). Faced with increasingly hostile attitudes towards them, the General Assembly says, “We are called to practice an open welcome, to accompany them in the construction of a new life and to build a true intercultural communion among peoples”. Fundamental in this sense is “respect for the liturgical traditions and religious practices of migrants” as well as respect for their own language. For example, a word like “mission”, in contexts where “the proclamation of the Gospel was associated with colonization, even genocide”, is laden with “painful historical memories” and “hinders communion today” (5 e). “Evangelising in these contexts requires acknowledging mistakes made, learning a new sensitivity to these issues”, the document states.

I'll let this stand for itself.

Combating racism and xenophobia

Equal commitment and care is required of the Church “to engage decisively in education, in the culture of dialogue and encounter, combating racism and xenophobia, especially through pastoral formation” (5 p). It is also urgent to identify “systems within the Church that create or maintain racial injustice” (5 q).

And this as well.

This next one is interesting:

Eastern Churches

Remaining on the subject of migration, the Report looks to Eastern Europe and the recent conflicts that have caused the flow of numerous faithful from the Catholic East into territories with a Latin majority. It is necessary, the Assembly says, “for the local Latin-rite Churches, in the name of synodality, to help the Eastern faithful who have emigrated to preserve their identity and cultivate their specific heritage, without undergoing processes of assimilation is the request of the Fathers” (6c).

This reflects a change that occured some years ago, but also its interesting to note, as we recently did here, that there are "Latin Refugees" entering the Eastern Rite now, due to discontent over things just like, ironically enough, the Snyod, or perhaps more particularly discontent with the liberal branch of the Latin Rite where its prominent or at least in the news.

On the road to Christian unity

With regard to ecumenism, the Report speaks of a “spiritual renewal” that requires “processes of repentance and healing of the memory” (7c). It goes on to quote Pope Francis’ expression about an “ecumenism of the blood”; that is “Christians of different affiliations who give their lives for faith in Jesus Christ” (7d), and it mentions the proposal for an ecumenical martyrology (7o). The Report also reiterates that “collaboration among all Christians” is a resource “for healing the culture of hatred, division and war that pits groups, peoples and nations against each other”. It does not forget the issue of so-called mixed marriages, which are realities in which “it is possible to evangelize each other” (7 f).

This has long been the desire of the Church.  In some ways, a move toward what seems to be a species of less than autocephalous status for local churches, but in the neighborhood, might encourage this.

Clericalism

Many women present at the Synod “expressed deep gratitude for the work of priests and bishops”, but “also spoke of a Church that wounds" (9 f). “Clericalism, a chauvinist mentality, and inappropriate expressions of authority continue to scar the face of the Church and damage its communion”. A “profound spiritual conversion is needed as the foundation for any effective structural change”; and the General Assembly noted that “we desire to promote a Church in which men and women dialogue together… without subordination, exclusion, and competition” (9h).

Clericalism is constantly mentioned in the Latin Rite right now, but nobody really seems to have a good explanation of what it is.  

Opening the diaconate to women?

Various opinions on opening the diaconate to women were acknowledged (9 j): for some, it is “unacceptable because they consider it a discontinuity with Tradition”; for others, it would restore a practice of the early Church; still others see it as “an appropriate and necessary response to the signs of the times … that would find an echo in the hearts of many who seek new energy and vitality in the Church”. Then there are those who are concerned that opening the diaconate to women would involve “a worrying anthropological confusion, which, if granted, would marry the Church to the spirit of the age”. Fathers and mothers of the Synod ask to continue “Theological and pastoral research on the access of women to the diaconate”, making use of the results of the commissions specially set up by the Pope, as well as the theological, historical and exegetical research already carried out: “If possible”, they say, “the results of this research should be presented at the next Session of the Assembly” (9 n).

This was addressed in my earlier comments, but with only 1% of the Church weighing in, conclusions here should be approached with caution.

Deacons and formation

The Assembly then expresses gratitude to ordained ministers, who are “called to live their service to the People of God in a disposition of proximity to people, welcoming and listening to all, while cultivating a deep personal spirituality and a life of prayer” (11b). The Report warns against clericalism, a “distortion of the priestly vocation” that “needs to be challenged from the earliest stages of formation” by ensuring “close contact” with the people and those in need (11 c). The request is also expressed, along these lines, that seminaries or other courses of formation of candidates for the ministry be linked to the daily life of communities (11 e), in order“to avoid the risks of formalism and ideology that lead to authoritarian attitudes, and impede genuine vocational growth”.

Clericalism again.

Celibacy

Mention was made of the theme of celibacy, which received different evaluations during the assembly.” Its value is appreciated by all as richly prophetic and a profound witness to Christ”; the Report says, while noting that some ask “whether its appropriateness, theologically, for priestly ministry should necessarily translate into a disciplinary obligation in the Latin Church, above all in ecclesial and cultural contexts that make it more difficult. This discussion is not new but requires further consideration”.

This wasn't mentioned in the CNA report, but is here.  Seems like nothing was done other than to suggest it be studied.  

FWIW, I frankly don't see the absolute need to retain Priestly Celibacy, which puts me in an orthodox Catholic minority.

Bishops

There is ample reflection on the figure and role of the bishop, who is called to be “an example of synodality” (12 c) by exercising “co-responsibility”, understood as the involvement of other actors within the diocese and the clergy, so as to lighten the burden of “administrative and legal commitments” which can hinder his mission (12 e). Coupled with this, the bishop does not always find the human and spiritual support he needs, while “a certain sense of loneliness is not uncommon” (12 e).

This was addressed in the earlier comments as well but seems to suggest for devolvement of the bishop's duties.

Again, it might be noted that this was in fact once the case, which is why Italy has so many diocese. Bishops were once very local, and could be again. If this was done, it would require the church to act much more regionally.

There are good reason to do this, and good reasons not to, fwiw.

Formation (Part III)

A “synodal approach” is then requested for formation, with the recommendation that work be undertaken “on relationship and sexual education, to accompany young people as they mature in their personal and sexual identities and to support the maturation of those called to celibacy and consecrated chastity” (14 g). The Report emphasizes the importance of deepening “the dialogue between the human sciences” (14 h) so as to enable “careful consideration of matters that are controversial within the Church” (15 b) – that is, among other issues, matters “such as those relating to matters of identity and sexuality, the end of life, complicated marital situations, and ethical issues related to artificial intelligence”. Issues such as these are controversial precisely “because they pose new questions” in society and in the Church (15 g). “It is important to take the time required for this reflection and to invest our best energies in it, without giving in to simplistic judgments that hurt individuals and the Body of the Church”, the Report says, while recalling that “Church teaching already provides a sense of direction on many of these matters, but this teaching evidently still requires translation into pastoral practice”.

I'd suggest there are no "new questions", really, under the sun.  We only perceive questions that haven't come up for awhile to be new.

Indeed, a lot of the "new questions" were specifically dealt with by St. Paul in his letters.

Listening

With the same concern, the Report renews the invitation to hear and accompany “people who feel marginalized or excluded from the Church because of their marriage status, identity or sexuality”. “There was a deep sense of love, mercy and compassion felt in the Assembly for those who are or feel hurt or neglected by the Church, who want a place to call ‘home’ where they can feel safe, be heard and respected, without fear of feeling judged”, the document says, while insisting that “Christians must always show respect for the dignity of every person” (16 h).

The alarm bell here is "without being judged". The pathway of the Protestant churches has been to suspend judgment on everything, which suggest everything is okay.

Judgmentalism is dangerous, but suspending judgment also is.

Polygamy

In light of the experiences reported in the Synod hall by some members of the Synod from Africa, SECAM (Symposium of Episcopal Conferences of Africa and Madagascar) is encouraged to promote “a theological and pastoral discernment” on the topic of polygamy and the accompaniment of people in polygamous unions who are coming to faith” (16 q)

Now, this is interesting. What does it mean?

The Church has long held that polygamy is disallowed. What "theological and pastoral discernment” could be necessary?

This is the type of language that unintentionally (I think) suggest that the Church is going to open the doors to polygamy.  It probably means that a need exists to evangelize in Africa in polygamous cultures, which is no doubt a problem for those evangelizing.

Suffice it to say, it'll be worth listening in the wind to see if some in North America leap on this right away with the concept that "oh boy, multiple marriage is coming".  It won't be, but some will start suggesting it will.

Of course, if it came to the African church, and it won't, it would have to come to the church worldwide.  That would be truly radical, but it won't occur.

Digital culture

Finally, the Synthesis Report speaks of the digital environment: “It is up to us to reach today's culture in all spaces where people seek meaning and love, including the spaces they enter through their cell phones and tablets” (17 c), bearing in mind that the internet “can also cause harm and injury, such as through intimidation, disinformation, sexual exploitation, and addiction”. The Report adds, “There is an urgent need to consider how the Christian community can support families in ensuring that the online space is not only safe but also spiritually life-giving” (17 f).

All true, but also not new.

Churches of the West: “A Synodal Church in Mission" issued after conclusion of initial synod meetings. The CNA report.

Churches of the West: “A Synodal Church in Mission" issued after conclus...: 

“A Synodal Church in Mission" issued after conclusion of initial synod meetings. The CNA report.

It's 42 pages in length, and in Italian, so a translation, which we'll link into, or report, will have to wait.  According to the Catholic News Agency by Jonathan Liedl. The most complete I could find.  All of the quotes contained here are from his article which is online. 

I suggest you read it.

If you read Italian, I suggest you read the original report.

The article notes that the report provides:

Entitled “A Synodal Church in Mission,” the 42-page summary report included notable proposals to establish new ministries for the laity, increase lay involvement in decision-making, create processes to evaluate bishops’ performance of their ministry, change the way the Church discerns “controversial” issues, and expand the footprint of synodal assemblies going forward. 

“The exercise of co-responsibility is essential for synodality and is necessary at all levels of the Church,” the final report stated. “Every Christian is a mission in the world.” 

The document also repeatedly sought to ground synodality in Scripture, tradition, and the teaching of Vatican II, while also affirming the need to further develop the often misunderstood concept itself and apply it more deeply to the Church’s theology and canon law. 

Digging deeper, there's a lot more there.

Also, there was an attempt to define Synodality, which CNA states:

The final report itself provided a comprehensive definition of the term. 

“Synodality can be understood as the walk of Christians with Christ and toward the Kingdom, together with all humanity; mission-oriented, it involves coming together in assembly at the different ecclesial levels of life, listening to one another, dialogue, communal discernment, consensus-building as an expression of Christ’s making himself present alive in the Spirit, and decision-making in differentiated co-responsibility,” it stated. 

It acknowledged, significantly, a massive level of non participation by Catholics.

The assembly also identified the need to determine why some Catholics did not participate in the synodal process, which was initiated by Pope Francis in 2021, and has included consultation at diocesan, national, and continental levels. Only 1% of Catholics worldwide took part. 

This does need to be discerned, in part, for an item noted below. Frankly, I don't find the low participation to be any kind of surprise, and I'm glad they recognized it.

All the proposals in the report received the necessary number of votes to make it in, however some received a large amount of opposition, something particularly significant in light of the low participation:

Two sections that received some of the most opposition concerned proposals related to the possible inclusion of women in the diaconate. 

Sixty-seven members voted against the proposal that “theological and pastoral research on women’s access to the diaconate should be continued,” taking into account the results of two commissions Pope Francis established to study the topic. “If possible, the results should be presented at the next Session of the Assembly,” the report proposed.  

Sixty-one members opposed a proposal that said a “deeper reflection” on the diaconate’s status as “a proper and permanent degree of the hierarchy” would “also illuminate the issue of women’s access to the diaconate.” 

With only 1% of Catholics having voiced an opinion, as this is a significant change, the decision to move forward under this level of opposition should at least raise questions about halting this topic.

And also:

Notably, the final text did not include the term “LGBTQ+ people,” after the phrase was included in the working document that guided assembly discussions. The summary report did, however, emphasize the assembly’s “closeness and support to all those who experience a condition of loneliness” as result of “fidelity to the Church’s tradition and magisterium in marriage and sexual ethics” and called upon Christian communities to listen and accompany those in these situations. 

However:

The assembly also proposed reconsidering the way the Church discerns “controversial” issues and “open questions,” a loaded topic that may raise concerns about the diminishment of the episcopacy’s charism for authoritatively teaching. 

“Some issues, such as those related to gender identity and sexual orientation, the end of life, difficult marital situations, and ethical issues related to artificial intelligence, are controversial not only in society but in the Church because they raise new questions,” the document stated. 

The report went on to suggest that the Church’s anthropological categories are sometimes “not sufficient to grasp” complexities that emerge through personal experience and scientific inquiry. 

As a response, the document called for the promotion of “initiatives that allow for shared discernment on doctrinal, pastoral and ethical issues that are controversial” in “light of the Word of God, Church teaching, theological reflection, and valuing the synod experience.” The text proposed that a confidential meeting of experts on these controversial issues, possibly with the inclusion of those who directly experience them, should be initiated, with an eye toward next October’s assembly. 

All of this is pretty significant.  If I understand this correct, the move to normalize homosexual unions, which some have been pushing, has basically been headed off in the main, but a "confidential meeting of experts" remains open, which is unfortunate.  I'd be curious to know how that came about, but I suspect it was a compromise to move the text forward.

Anyone familiar with experts should be very much aware that experts tend to express a certain liberal spirit of the day. It's discouraging that something wouldn't receive support, but then be left open for "experts", which itself seems contrary to synodality.

On a theological matter:

Relatedly, the document also said that “synodal processes” can verify when the faithful are in consensus (the "consensus fidelium") on a given issue, which “is a sure criterion for determining whether a particular doctrine or practice belongs to the Apostolic faith.” 

While Catholic teaching affirms that the faithful cannot err in matters of belief when they manifest universal consent, many theologians and bishops warn about the inadequacy of attempting to gauge this through formalized consultation. 

In a move signaling openness to decentralizing the Church’s teaching authority, the document proposed further exploration of “the doctrinal and juridical nature” of bishops’ conferences, recognizing the possibility of doctrinal decision-making “in the local sphere.” The synod also proposed giving episcopal conferences more authority over liturgy. 

Alarm bells should go off with this.  If only 1% of Catholics worldwide participate, it's difficult to see how the synodal process can result in conssensu fidelium.  Indeed, the low level calls into question, pretty obviously, the findings of this synod.

Doctrinal decision-making at the local level also raises red flags.  Ironically, this was the polar opposite of the opinion of the Church in North America for eons, at least on less significant matters, as local Church control at the parish level at least was opposed.  

Also, this interestingly brings up the Orthodox topic of autocephalous churches, or may be spreading of "rites" within the Latin Rite, something the Latin Rite has long opposed and previously acted against.  Indeed, it's hardly recalled now that the Western Church once had quite a few more rites within it, and is now down to a handful.

On "new" ministries:

The Synod report included the recommendation to establish new Church ministries, or the expansion of existing ones. The ministry of lector, the document says, could become “a true ministry of the Word of God,” which, “in appropriate contexts, could also include preaching.” The document also proposed a ministry “assigned to married couples,” that would assist family life and those preparing for marriage. 

A “baptismal ministry of listening and accompanying” is also suggested at the end of a section emphasizing the importance of listening to groups that have been harmed by or excluded from the Church, including victims and survivors clerical sex abuse. 

“Authentic listening is a fundamental element of the journey toward healing, repentance, justice and reconciliation.” 

Lector was a church office at one time, and in the East it still is, requiring holy orders of a type.

Letting lectors preach would require some level of ordination, and frankly I don't think this proposal is a very good one.

I don't think additional ministries in general is a very good idea, personally, although it can certainly be debated. This once again gets back to the "time on your hands" phenomenon which his that a lot of people in the secular world you'd most want to do this, do not have time on their hands.  To give a minor example, I was once a lector, but it had required specialized training and ordination, I would have declined on the basis that I would not have had the time to do it.

Frankly, right now, the role of Extraordinary Minister is grossly overused in my opinion, and I'd prefer if some of the non-clerical ministries were reduced quite a bit. For that matter, I'd reduce the roles of deacons.  There are some really good ones, so I'm not radical about this, but I would.

Regarding the structure of the Church:

Perhaps the Synod’s most significant concrete proposals came in the form of calls for changes in ecclesial decision-making and the expansion of synodal assemblies and bodies in the life of the Church. 

The report called for continental assemblies to be canonically recognized, and for the implementation of “the exercise of synodality” at regional, national, and continental levels.  

One “issue to be addressed” was the revision of local Church councils to “realize through them a greater participation of the People of God.” The recent plenary council in Australia, which include bishop and non-bishop participation, was highlighted as an example to follow. 

The Synod assembly also proposed formally reconsidering the composition of the Synod of Bishops itself. 

In the section on “The Synod of Bishops and Ecclesial Assemblies,” the document said that changes to this year’s synod — most notably, the full participation of non-bishop members, including laymen and women — “were generally welcomed” by the assembly. While “preserving its eminently episcopal character,” the 2023 synod also reportedly “made tangible” the link between the participation of all the faithful, episcopal collegiality, and the primacy of the Pope. 

“The synodal process was and is a time of grace through which God is offering us the opportunity to experience a new culture of synodality, capable of guiding the life and mission of the Church.” 

The text did note, however, that some members raised concerns that the equal participation of non-bishops in an episcopal body could lead to the “specific task of the bishops” not being “adequately understood.” 

“The question remains open about the impact of [non-bishops’] presence as full members on the episcopal character of the Assembly,” the synod document noted. 

The report suggested three options for the arrangement of future global synods: bishops-only, both bishops and non-bishops, or an assembly of non-bishops followed by an episcopal assembly. 

The “urgent need to ensure that women can participate in decision making processes and assume roles of responsibility in pastoral care and ministry,” was also cited. The document referenced Pope Francis’ recent appointment of several women to positions of responsibility in the Roman Curia and stressed that “the same should happen at other levels” of the Church, and that canon law be adapted accordingly. 

Well, more to follow when an English translation emerges.  My initial impression is that the Synod turned out not to produce the radical results that some feared, that in one area there seems to have bee a push to achieve a radical result which failed, and the backers of that kept it alive for "expert" study.

So far so good in a way, but I also predict that a restructure of the church that somewhat recalls its earlier days is likely to occur.  As the elimination of various Rites occured for a reason, that ought to be pretty cautiously approached.

Reportedly a speech by one of the lay women at the Synod drew applause and had a big impact.

 The topic was ordination of women, and she was opposed.

The Third Phase of the Synod on Synodality

Churches of the West: The Third Phase of the Synod on Synodality: 

The Third Phase of the Synod on Synodality

October 4, 2023

The Third Phase of the Synod on Synodality begins today.

The first phase was to gather information at the pew level.  Only something like 3% of Catholics responded to that.  That information was to be taken in, refined, and developed in diocesan, national, and continental stages. 

Those have all occured.

The third phase is split into two parts, the first part starting today, October 4, 2023, at the Vatican.  It will run until October 29.  The second part will be in October 2024. The third phase is to advise the Pope on the topic “For a Synodal Church: Communion, Participation, Mission.”

The first part, of the third phase, has the objective to design a plan of study in a “synodal style” and to indicate who will be involved in those discussions.

An Instrumentum Laboris has been issued for this part. Such documents are not unique to this, but are generally issued for synods.  It is available online.  I thought about trying to post it here, but it's just too big to do so.  However, it's not too big to scan through.

I have done so, and I'll frankly say I’m not impressed.  It does recall, however, in a way one of the results of Vatican II which was to attempt to bring the laity more into the Mass, which did in fact follow Vatican II.  I've heard this called an attempt to carry out that aspect of Vatican II.  Having said that, I think something that's missed is that the overwhelming majority of laity of the largest Christian religion in the world spends most of their days trying to get through the day, rather than planning on answering surveys and the like.  Indeed, as earlier noted, people who have time to do that may not always be the people who are really the most likely to represent the real views and concerns of the laity.

None of this is, I'd note, the attitude that I should have.  At age 60, however, I'm jaded on big meetings that require volunteer participation of this type, or for which the participants are selected.  Fr. James Martin, S.J. has been selected as a member and I'd definitely not include him.

Martin is one of only 24 Americans selected for this group.  Our former Bishop Etienne is one who was selected and I would choose him.  University of Wyoming student music student Wyatt Olivas is one chosen, and I don't know anything about him other than he's presented as a youthful Hispanic.  I can't judge him, but does he represent the youthful Hispanics in our local parish who are actually from Mexico?  Based on photographs of him sitting in shorts in the mountains with a pride wrist band, probably not.

What about the youthful trads and rad trads I see at Mass on Sunday morning, such as the young woman, in her early 20s, who always wears a veil?

Catholics should pray for the success of the synod.  But we should also recall that success is not under our own terms.  I'd regard (and I'm certain not claiming that everyone should also hold this view) that if the synod just basically went away, that this was a success.  A synod that doesn't leave murky "this, but that" results damaging orthodoxy would also be a success in my view.  A synod in which the Eastern Rite, of which I'm not a part, took a large, even a lion's share, would be a success in my view.

May God grant the Synod a success on God's terms.

October 5, 2023

Cardinal Zen has written a letter to Bishops attending the Synod.  It states:

Dear Eminence, Dear Excellency,

          I am your confrere Joseph Zen from the far-off island of Hong Kong, a 91-year old man, ordained bishop more than 26 years ago. I write this letter because, conscious of being still in possession of my mental faculties, I feel duty-bound to safeguard, as a member of the College of Successors of the Apostles, the sacred tradition of Catholic faith.

          I address this letter to you, members of the…Synod on Synodality, supposing that you are as worried as I am about the outcome of this Synod.

          Synodality is a rather new term; from its etymology we can understand that it is a matter of a certain spirit, of “conversing together and walking together;” for the Catholic Church this term means “communion and participation of all the members of the Church in the mission of evangelization.” Understood in this way, the theme of this Synod appears to be useful and ever actual. The Synod will offer the opportunity to clarify how we must live synodality in the Church.

          Now there is a very recent document entitled “Synodality in the life and mission of the Church.” It is the fruit of the labors (in the years 2014-2017) of a sub-­commission of the International Theological Commission, whose ex-officio chairman is the Prefect of the Congregation for the Doctrine of the Faith. The sub-commission completed its work in 2017; the text was approved by the Commission in its plenary session of that year and was finally signed by the Prefect of the Congregation in 2018, with the favorable assent of Pope Francis.

          This document, in its first part, begins with the historical facts of Synods and Councils (the· meaning of the two terms is convergent), in particular the Apostolic Council of Jerusalem (Acts 15), the paradigmatic figure of the Synods celebrated by the Church.

          The description of that Synod in paragraphs 20-21 of that document can be summarized as follows – In the spreading of the Gospel, a problem emerges: whether non-Hebrews, to become members of the Church of Jesus, should pass or not through the circumcision and the acceptance of the Law of Moses. The problem, acutely felt in Antioch, is referred to the Church in Jerusalem, which in its totality takes part in the development of the Council to solve the problem. “The initial diversity of opinions and the lively discussion, in the light of the prophetic word (see Amos 9:11-12), in the reciprocal listening to the Holy Spirit through the witness to his work (see Acts 15:14- 18), reached that consensus and unanimity which is the fruit of community discernment.” The Apostles and the Elders communicated the conclusions of the Council to the Churches with a letter in which it is said: “The Holy Spirit and we have decided.”

          In paragraph 5 of the Commission’s document, it is said: “The novelty of the term ‘synodality’ demands a careful assessment of its theological significance.” In paragraph 7, it is said: “While the concept of synodality points to the participation of the whole people of God, […] the concept of collegiality expresses with precision the theological significance and the form of exercise of the ministry of bishops […] through the hierarchical communion of the episcopal college with the bishop of Rome.” A little later it says: “Every authentic manifestation of synodality by its very nature demands the exercise of the collegial ministry of bishops.”

          In its second part, the document proposes the theological foundations of this doctrine which are found especially in Lumen Gentium, where Vatican II specifies that, at the service of the people of God, in which all are priests and prophets, there is an ordained, ministerial priesthood, that serves the people of God, guiding it with the service of authority.

          I have been not a little surprised when, reading the wordy documents emanating from the Synod Secretariat, I have found very few references to the above-mentioned document.

          But there is more:

          1. I am confounded by the fact that, on the one hand, I am told that synodality is a constitutive element of the Church, but, on the other hand, I am told that this is what God expects from us for this century (as a novelty?). How can God have forgotten to make his Church live out this constitutive element in the twenty centuries of her existence? Do we not confess that the Church is one, holy, catholic, apostolic, intending by this that she has also been all along synodal?

          2. Even greater confusion and worry I feel when I see the suggestion being made that finally the day has come to overturn the pyramid, that is, with the hierarchy

surmounted by the lay people. In the Preparatory Document, from the very beginning, it is said clearly that, for a synodal Church, it is necessary to re-establish democracy.

          3. Worry to worry is added for me when I note that, while this Synod (presented as a thing without precedents) was being convoked, there was already under way in Germany the so-called “synodal path” in which, with a strangely complacent mea culpa for sexual abuses in the Church, the hierarchy and a group of lay people (Central Committee of German Catholics [ZdK], it is not clear how representative it is, but we come to know that most of the group are Church employees) propose a revolutionary change in the constitution of the Church and in the moral teaching about sexuality. More than a hundred Cardinals and Bishops from all over the world have written a letter of admonishment to the German bishops, but the latter have not acknowledged their error.

          The Pope has never ordered that this process of the Church in Germany to stop. On the occasion of their visit ad limina, it is known that the Pope dialogued for two hours with the German bishops, but the speech of the Pope, normally published in L’Osservatore Romano…was not published. Instead, L’Osservatore Romano published the speech of Cardinal Marc Ouellet, the Prefect of the Congregation for Bishops, who asked the German bishops not to proceed with their synodal path, but to wait, instead, for the conclusions of the Synod on Synodality. A clear refusal was what he received, “because”, they said, “it is pastorally urgent to proceed”(!?).

          An alarming symptom is the ongoing numerical decrease of Catholic faithful in Germany. According to official data, the decrease has been of more than half a million in 2022. The Church in Germany is dying.

          This reminds us of the painful misadventure of the Church in the Netherlands. From the peak of constituting…40% of national population, today she has fallen to an almost complete disappearance. It is not difficult to see the cause of this: a movement, almost identical to the one in act in today’s Germany, that in Holland began almost immediately after Vatican II.

          I think it is not out of place to mention here the great schism that is threatening the Anglican Communion. The archbishops of the Global Anglican Future Conference (GAFCON) have written a letter to the Archbishop of Canterbury, telling him that, unless he converts (the Church of England has approved homosexual marriage), they (who constitute…85% of all the Anglicans in the world) will no longer accept his leadership (as primus inter pares).

          4. The documents of the Synod Secretariat quote the Gospel, but not always to the point. They speak at length of the episode of Peter and Cornelius (in Acts 10-11), as if this proved that the Lord can order any kind of change in the behavior of the faithful. But the narrative of the Council of Jerusalem (Acts 15) shows that the change involved is not any change whatever. It is a development that implies different phases in the realization of salvation. The universalist phase of salvation, already prefigured in the Old Testament, is now finally realized after the resurrection of Jesus. In a similar vein, Jesus says that he has come not to abolish the Law, but to bring it to fulfillment. The Holy Spirit proceeds gradually, but never falls into self-contradiction. St. [John] Henry Newman used to say that the true development of doctrine is homogeneous.

          I think that I need not say anything more on the reasons why you should face your Synod work with deep worry. I feel, instead, the importance of bringing to your notice certain problems of procedure of the Synod. The Synod Secretariat is very efficient at the art of manipulation.

          Because of what I am going to say, I can be easily accused of “conspiracy theory”, but I see clearly a whole plan of manipulation.

          They begin by saying that we must listen to all. Little by little they make us understand that among these “all” there are especially those whom we have “excluded.” Finally, we understand that what they mean are people who opt for a sexual morality different from that of Catholic tradition.

          In the small groups of dialogue of the continental phase, they often insist that “we must leave empty a chair for those who are absent, who have been emarginated by us.”  They also say: “The Synod must conclude with a universal inclusion, must enlarge the tent, all welcome, without judging them, without inviting them to conversion.”

          Often they claim not to have any agenda. This is truly an offense to our intelligence. Anybody can see which conclusions they are aiming at.

          They speak of “conversation in the Spirit” as if it were a magical formula. And they invite all to expect “surprises” from the Spirit (evidently they are already informed which surprises to expect). “Conversation, no discussion! Discussions create divisions!” Does this mean that consensus and unanimity happen miraculously? It seems to me that at Vatican II, before reaching an almost unanimous conclusion, they devoted a lot of time to spirited discussions. It was there that the Holy Spirit worked. To avoid discussions is to avoid the truth.

          You must not obey them, when they tell you to go and pray, interrupting the sessions of the Synod. Tell them that it is ridiculous to think that the Holy Spirit is waiting for these your prayers offered at the last moment. Before the Synod, you and your faithful must already have accumulated a mountain of prayers, as Pope John XXIII did before Vatican II, making pilgrimages to various churches, praying for the Council.

          During the Synod, the Holy Spirit will be busy working in your hearts, hoping that you all accept his inspirations.

          “Let us begin“, they say, “with small groups.” This way of proceeding is clearly wrong. What is needed is, first, to let all speak and to let all hear in the Assembly. In this way, the most controversial problems emerge, problems in need of an adequate discussion.

          In the small “language groups,” then, it is possible, using one’s own language, to deeply probe into the problems at ease, concluding with the formulation of concise deliberations. We should insist on the procedure followed in so many Synods, not because “it has always been like that,” but because it is the reasonable thing to do (to want to proceed differently justifies the suspicion that what is wanted is to avoid the discovery of the true inspiration of the Holy Spirit).

          On the Internet I see a lot of talk about “yes to voting, no to voting.” But if no vote is taken, how can one know the fruit of so much dialogue? To avoid voting is also to avoid truth.

          The voting. Without any consultation, in the proximity of the beginning of the Synod, the Holy Father adds a number of lay members with right of voting. If I were one of the members of the Synod, I would place a strong protest, because this decision radically changes the nature of the Synod, which Pope Paul VI had intended as an instrument of episcopal collegiality, even if, in the spirit of synodality, lay observers were admitted with the possibility to speak out. To you I do not suggest a protest, but at least a sweet lament with a request: that at least the votes of the Bishops and the votes of the lay people be counted separately (this has been granted to the bishops even by the “synodal path” of Germany). To give the vote to lay people could appear to mean that respect is shown for the sensus fidelium, but are they sure that these lay people who have been invited are fideles? That these lay people at least still go to church? As a matter of fact, these lay people have not been elected by the Christian people.

          There has been no explanation at all for the addition (halfway through) of another synodal session for 2024. My malicious suspicion is that the organizers, not sure to be able to reach during this session their goals, are opting for more time to maneuver. But, if what the Holy Spirit has wanted to say is clarified through the voting of the bishops, what is the need of another session?

          ….Old as I am, I have nothing to gain and nothing to lose. I will be happy to have done what I feel is my duty to do.

          I am aware that in the Synod on the Family, the Holy Father rejected suggestions presented by several Cardinals and Bishops precisely regarding the procedure. If you, however, respectfully present a petition supported by numerous signatories, perhaps this will be accepted. In any case, you will have done your duty. To accept an unreasonable procedure is to condemn the Synod to failure.

          …..I wish you a fruitful and, if necessary, courageous participation to this Synod that, in any case, will be without precedents.

I am, your humble brother,

+ Joseph Zen

October 6, 2023

On October 3 critics of the Synod, including Cardinal Burke, spoke at a conference in Rome.

Prior Threads:

Squaring off. Five Cardinals, the Pope, and the Synod on Synodality.

Lex Anteinternet: Difficult burdens. More on the Synod On Syodality.

Lex Anteinternet: Ezekiel and the Synod on Synodality.

Lex Anteinternet: Dread and the Synod on Synodality.