Synod on Synodality

The synodal assembly presented the final summary of the documents collected in the diocesan phase. From the opening of the synod on October 10, 2021 until its conclusion in Spain on June 11, 2022, all Spanish dioceses, religious congregations, secular and institutes of contemplative life, apostolic movements and many other apostolic bodies were involved.

In addition, in Spain, 14,000 synodal groups took part in this part of the common journey, attended by over 215,000 people: mostly lay people, but also consecrated persons, religious, priests and bishops. It participated in all 70 dioceses with 13,500 parish groups, numerous religious orders and eleven regional CONFER, 215 closed monasteries, 20 diocesan caritas associations, 37 secular movements and associations, and 21 secular institutes.

The synod text says:

Pope Francis’ call to participate in the synod was received with enthusiasm and hope, and it was understood that the purpose of this diocesan phase was not to answer the questionnaire, but to begin to appreciate synodality as a fundamental part of the existence of the Church and the resulting “synodal style” as an appropriate way to cultivate church.

In the document you can read interesting things about the liturgy:

We find that the liturgy is lived in a cold, passive, ritualized, monotonous and distant way. This is largely due to a lack of education in its content, leading to ignorance of what it is and what it means, and a lack of commitment to its development, which leads to indifference.

These are, of course, the same reproaches that were thrown at the Tridentine Mass in order to replace it with an enthusiastic, joyful, active celebration … More than fifty years ago. It also says:

Therefore, it is necessary to strengthen formation in the liturgy and to encourage lively and fruitful participation by creating teams for liturgical animation. We must also seriously consider the adaptation of languages, clothing and some rituals more distant from modern times.

Here, too, topics that have been anchored in the Council for almost sixty years are “worked through”. The document continues the favorite synodal themes such as “listening” when it comes to welcoming those in need of accompaniment. In particular, this includes divorced, remarried or LGBT people. The need for lay formation is rightly mentioned, but there is no mention of the obligation to fill this gap. Nevertheless, the co-responsibility of lay people (without training) is recommended. Likewise, the fight against authoritarianism. But how can you make a decision about this if you only have a poor education? By the way, the authority of the hierarchy and its associates, bishops and pastors in the church was ultimately given by God.

The documentary also supports dialogue with the world. The “vision of the maintenance church” is to be abandoned in order to “move to the authentic church of the exit” because “the church is seen as a reactionary institution, with few propositions, remote from the world today.” It is true, probably involuntarily, because this world, and especially today, is opposed to the Church.

In addition, the synod text calls for addressing “some specific issues that have had strong echoes.” So apparently “[z]First of all, the reference to the role of women in the Church as care, necessity and opportunity. We appreciate their importance in building and sustaining our communities, and their presence in the governing and decision-making bodies of the Church is considered essential. ”

Additionally, “[d]limited the presence and participation of young people in the life and mission of the Church ” […] cause for obvious concern. […] The family is seen as a priority area for evangelization. […] The issue of sexual abuse, abuse of power, and abuse of conscience in the Church received wide coverage, emphasizing the need for forgiveness, companionship and reparation. […] Mostly, there was an opinion about the need to institutionalize and strengthen secular ministries. […] Particular attention should be paid to the issue of dialogue with other Christian denominations and other religions. We recognize that we have little ecumenical experience in our congregations, but understand the need for this dialogue where there is none.

Finally, awaiting the outcome of the synod, the document calls on everyone to “walk together, renew and broaden our way of participating in the Church, from the depths of her mystery, in the two aspects that define her: communion and messenger. […] This call is an answer to three clearly related urgent needs: increasing synodality, encouraging lay participation and overcoming clericalism. “

Last but not least, he says: “While these are issues raised only in some dioceses and by a small number of groups or individuals, we consider it appropriate to respond to their request for deeper discernment in order to address the question of the voluntary celibacy of priests and the ordination of marriages; the question of the ordination of women has also been addressed to a lesser extent. “

The latter part will divide the Spanish bishops into two camps. On the one hand, those who adhere firmly to Catholic doctrine, and on the other, those who are ready to sacrifice this doctrine on the altar of synodality.

What was predictable and already expressed by various parties has come to pass. This synod, with its attack on the authority of the faith and the democratization of the God-given church hierarchy, will inevitably reveal a growing cacophony of desires and ideas from which only more confusion and ultimately division can emerge. This is a sad, embarrassing result for the “common path” project.

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