APRIL 8/12, 2016
Quo Vadis, Papa Francisco?
26-THE PROBLEMS OF DECENTRALISATION, SYNODALITY, AND THE COLLEGIALITY OF THE BISHOPS
See Pope Francis’ post-Synodal Apostolic Exhortation AMORIS LAETITIA, MARCH 19, 2016
http://ephesians-511.net/docs/AMORIS_LAETITIA.doc. (It was released April 8, 2016)
QUO VADIS PAPA FRANCISCO 24-APOSTOLIC DECEPTION AMORIS LAETITIA
http://ephesians-511.net/docs/QUO_VADIS_PAPA_FRANCISCO_24-APOSTOLIC_DECEPTION_AMORIS_LAETITIA.doc
QUO VADIS PAPA FRANCISCO 27-THE CHIEF DRAFTER OF AMORIS LAETITIA AND THE ART OF KISSING
http://ephesians-511.net/docs/QUO_VADIS_PAPA_FRANCISCO_27-THE_CHIEF_DRAFTER_OF_AMORIS_LAETITIA_AND_THE_ART_OF_KISSING.doc
All information from page 7 onwards is compiled in chronological order.
Pascendi Domenici Gregis, Encyclical of Pope Pius IX on the doctrines of the Modernists
http://w2.vatican.va/content/pius-x/en/encyclicals/documents/hf_p-x_enc_19070908_pascendi-dominici-gregis.html EXTRACT
Pope Pius IX, September 8, 1907
The Modernist as Reformer
38. It remains for Us now to say a few words about the Modernist as reformer. From all that has preceded, some idea may be gained of the reforming mania which possesses them: in all Catholicism there is absolutely nothing on which it does not fasten.
Reform of philosophy, especially in the seminaries: the scholastic philosophy is to be relegated to the history of philosophy among obsolete systems, and the young men are to be taught modern philosophy which alone is true and suited to the times in which we live.
Reform of theology; rational theology is to have modern philosophy for its foundation, and positive theology is to be founded on the history of dogma.
As for history, it must be for the future written and taught only according to their modern methods and principles.
Dogmas and their evolution are to be harmonised with science and history. In the Catechism no dogmas are to be inserted except those that have been duly reformed and are within the capacity of the people.
Regarding worship, the number of external devotions is to be reduced, or at least steps must be taken to prevent their further increase, though, indeed, some of the admirers of symbolism are disposed to be more indulgent on this head.
Ecclesiastical government requires to be reformed in all its branches, but especially in its disciplinary and dogmatic parts. Its spirit with the public conscience, which is not wholly for democracy; a share in ecclesiastical government should therefore be given to the lower ranks of the clergy, and even to the laity, and authority should be decentralised.
The Roman Congregations, and especially the index and the Holy Office, are to be reformed. The ecclesiastical authority must change its line of conduct in the social and political world; while keeping outside political and social organization, it must adapt itself to those which exist in order to penetrate them with its spirit.
With regard to morals, they adopt the principle of the Americanists, that the active virtues are more important than the passive, both in the estimation in which they must be held and in the exercise of them. The clergy are asked to return to their ancient lowliness and poverty, and in their ideas and action to be guided by the principles of Modernism; and there are some who, echoing the teaching of their Protestant masters, would like the suppression of ecclesiastical celibacy. What is there left in the Church which is not to be reformed according to their (the Modernists’) principles? (All emphases mine)
In 1991, Pope John Paul II had appealed to “the spirit of episcopal collegiality” of the bishops of the world in his encyclical Evangelium Vitae #5, March 25, 1995.
But it was Pope Francis who took the call for decentralisation, synodality and collegiality to new levels almost immediately after his election as the Vicar of Christ (Evangelii Gaudium calls for decentralisation, collegiality and synodality, November 24, 2013, the term “synodality” appears twice in his very brief September 8, 2015 motu proprio “Mitis Iudex Dominus Iesus” on the procedures for declaration of marriage nullity, and the term “collegiality” once in the presentation of the motu proprio by the prelate auditor of the Roman Rota, Msgr. Bunge on the same day):
APOSTOLIC EXHORTATION
EVANGELII GAUDIUM
OF THE HOLY FATHER
FRANCIS
TO THE BISHOPS, CLERGY, CONSECRATED PERSONS AND THE LAY FAITHFUL ON THE PROCLAMATION OF THE GOSPEL IN TODAY’S WORLD
http://w2.vatican.va/content/francesco/en/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html EXTRACT
November 24, 2013
The scope and limits of this Exhortation
16. I was happy to take up the request of the Fathers of the Synod to write this Exhortation. In so doing, I am reaping the rich fruits of the Synod’s labours. In addition, I have sought advice from a number of people and I intend to express my own concerns about this particular chapter of the Church’s work of evangelization. Countless issues involving evangelization today might be discussed here, but I have chosen not to explore these many questions which call for further reflection and study. Nor do I believe that the papal magisterium should be expected to offer a definitive or complete word on every question which affects the Church and the world. It is not advisable for the Pope to take the place of local Bishops in the discernment of every issue which arises in their territory. In this sense, I am conscious of the need to promote a sound “decentralization”.
246. [I]n the dialogue with our Orthodox brothers and sisters, we Catholics have the opportunity to learn more about the meaning of episcopal collegiality and their experience of synodality. Through an exchange of gifts, the Spirit can lead us ever more fully into truth and goodness.
SYNOD OF BISHOPS
XIV ORDINARY GENERAL ASSEMBLY
THE VOCATION AND MISSION OF THE FAMILY IN THE CHURCH AND CONTEMPORARY WORLD
LINEAMENTA
http://www.vatican.va/roman_curia/synod/documents/rc_synod_doc_20141209_lineamenta-xiv-assembly_en.html EXTRACT
December 9, 2014
2. At the Extraordinary General Assembly of October, 2014, the Bishop of Rome called upon the Synod of Bishops to reflect upon the critical and invaluable reality of the family, a reflection which will then be pursued in greater depth at its Ordinary General Assembly scheduled to take place in October, 2015, as well as during the full year between the two synodal events. “The convenire in unum around the Bishop of Rome is already an event of grace, in which episcopal collegiality is made manifest in a path of spiritual and pastoral discernment.”
These were the words used by Pope Francis in describing the synodal experience and indicating the task at hand: to read both the signs of God and human history, in a twofold yet unique faithfulness which this reading involves.
In the context of the errors and dangers of Modernism in his 1907 encyclical Pascendi Domenici Gregis (see page 1), Pope Pius IX warns against according “a share in ecclesiastical government” being “given to the lower ranks of the clergy, and even to the laity” and the decentralization of authority in the Church, #38.
To understand the matter better for the purpose of my compilation, I wrote to a few priests enquiring whether the three terms, "collegiality", "synodality" and "decentralization" are good or bad from the perspective of conservative Catholics like me. Should I welcome those reforms or not?
I added “If collegiality, synodality and decentralization are good things, why is there so much ruckus by conservative Catholic media who are concerned very much of the implications of these, especially decentralization?”
To some of them, I also cited the three lines that you see at the top of this page.
A couple of priests sent me the links to excellent Catholic-authored articles that address the issues. Some others explained the three terms to me and I reproduce here three of those responses:
1. A priest from a religious order:
All these three terms: collegiality, synodality and decentralization are terms accepted in the Church. All the three initiatives denoted by the three terms are being taken forward by the Church.
Collegiality means, as I understand, that the pope takes important decisions in consultation with the bishops (bishops' conferences) all over the world.
We see synodality in the pope's calling the synod of bishops and obtaining their views on important questions facing the Church.
And decentralization means that many things decided in the past by Rome alone are now decided by Bishops' conferences and in some cases by local bishops. Rome is sharing its authority with the local churches.
All these three terms have to be understood in their proper sense, as the Church understands them. They should not be misinterpreted and abused.
These three terms are to be taken in the sense in which the Church takes it. If in the name of decentralization the local Church or local bishop does everything (not only those things he is allowed to do) as he likes (not in the measure granted to him), then decentralization is abused and it becomes dangerous. Often there is this tendency at the local level. The American bishops were granting marriage dispensations/divorces in a way disapproved by the Church. John Paul II cautioned the American bishops on this matter.
2. A canon lawyer from a religious order:
"Collegiality" has its own good meaning and refers to a process of decision making and is necessary when it is prescribed. It signifies also equality on the basis of being in the same body. It has also a wide meaning for Bishops, in the sense of unity on the basis belonging to the college of Bishops.
"Synodality" has no juridically binding sense, except the spirit of belong to the synod and following the procedure of decision-making making in the synod.
"Decentralization" is a word that means that power must not be concentrated at the center.
All the three words are good and must be used in the proper context.
The problem is that these words are used out of the proper context and often applied for anything to impress others.
After Vatican II, there was reaction against centralized power the in the dioceses and the religious congregations. The "people of God" phrase came into frequent use during the Vatican II. That council had asked that people should have some say in important things and some role in decision-making, and in the code of canon law new structures like finance committees and pastoral councils were introduced.
In the various congregations, consultative procedures were introduced specially for nomination of Superiors. There are some post-Vatican documents for the religious congregations that recommended and exhorted that renewal on all lines should be introduced.
Even papal power is being shared through synods though the Pope is Supreme Pontiff. The Vatican Congregations for different sectors have more power than before.
In earlier times when Pope Pius IX wrote, the laity was not considered capable of doing any form of governance and many of the modernists were anticlerical. The old Code of Canon Law gave the laity a passive status. The new Code has given more, based on Lumen Gentium's chapter on the laity and on several post-Vatican documents.
3. A diocesan priest:
Collegiality and synodality to me are safe things in the church and should be encouraged. We find that element in the first synod of Jerusalem, in the Acts of the Apostles. It is all the more safe if the Roman Pontiff understand his role as the servant of Tradition and Scripture.
Concerning decentralization, I find the Pope treading on dangerous turf. It may be good, especially in a democratic set-up, but not in the church of Christ, in keeping with the practical nature of the church. Christ himself didn’t encourage it when he appointed Peter as head. Even through scripture we see that Peter was given special powers and the Lord himself inspiring the leader of the Church to lead in a unique way, even in the first synod.
The present Pope is turning the church on its head and is out to destroy the church through decentralization. Some of his actions are proof of it, for example the annulment process and certain concession afforded through Amoris Laetitia.
The local church has shown plenty of weaknesses and many of the bishops seem incompetent and abusive and hence the centralization is of prime importance, more so in our time.
While the above explanations were helpful to put things into a general perspective, my study of the writings of various Catholic journalists, bloggers, Vatican-watchers, reporters on the developments at the 2014 and 2015 Synods, priests, bishops and Cardinals, revealed that the matter is much more complex.
We start with an article going back to September 2001 which throws light on the disposition of the Asian and Indian bishops and gives us good reason for being greatly concerned about the direction that the Church had been taking long before Pope Francis brought the issues of decentralization, synodality and collegiality to the fore beginning with his 2013 Apostolic Exhortation Evangelii Gaudium:
Bishops Call for Episcopal Solidarity, Collegiality to Avert Interreligious Crises
http://www.ucanews.com/story-archive/?post_name=/2001/09/10/bishops-call-for-episcopal-solidarity-collegiality-to-avert-interreligious-crises&post_id=19158
Thailand, September 10, 2001
Some Asian bishops have called for "episcopal solidarity and collegiality" to avert interreligious crises in Asia.
Local Churches have to "bear the brunt" when Vatican offices issue documents "without prior consultation with local ordinaries or episcopal conferences" they told fellow bishops in an Aug. 24 letter to the FABC central committee and episcopal conferences throughout Asia.
The letter also urged Asian Church leaders to "take up the question" with the appropriate Church authorities.
The bishops met Aug. 20-25 in Thailand to discuss important issues affecting interreligious dialogue and relations in Asia, including "Dominus Iesus: On the Unicity and the Salvific Universality of Jesus Christ and the Church," issued Sept. 5, 2000, by the Congregation for the Doctrine of the Faith.
In some Asian countries, they said, "groups inimical to Christianity are making use of Vatican documents to attack the Church and to build a climate of suspicion and antipathy."
Citing the Church´s collective "responsibility" to avert such conflicts, they said that "an appeal to episcopal solidarity and collegiality" offers the "best" solution. "We leave it to your discretion to determine the best way to approach this question with the proper ecclesiastical authorities."
The bishops were attending the Fourth Formation Institute for Interreligious Affairs (FIRA IV) at the Redemptorist center in Pattaya, 150 kilometers southeast of Bangkok. It was organized by the Federation of Asian Bishops´ Conferences (FABC) Office of Ecumenical and Interreligious Affairs (OEIA).
The FIRA IV final statement stressed that Churches in Asia "do not ignore the proclamation of the Good News," but are seeking "effective and culturally acceptable" ways of announcing Gospel values.