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Post by Admin on Mar 9, 2020 12:46:22 GMT
Pope Francis announces a 2022 Synod on Synodality
Vatican City, Mar 7, 2020 / 05:00 am ( CNA).- The next ordinary Synod of Bishops will be a synod on synodality, the Vatican announced March 7. In October 2022, bishops from around the world will meet in Rome to discuss the theme: “For a synodal Church: communion, participation and mission.” The concept of “synodality” has been a topic of frequent discussion by Pope Francis, particularly during the previous ordinary Synod of Bishops on young people, the faith, and vocational discernment in October 2018. Synodality, as defined by the International Theological Commission in 2018, is “the action of the Spirit in the communion of the Body of Christ and in the missionary journey of the People of God.”
The term is generally understood to represent a process of discernment, with the aid of the Holy Spirit, involving bishops, priests, religious, and lay Catholics, each according to the gifts and charisms of their vocation.
Pope Francis told the Vatican Congregation for the Doctrine of the Faith’s theological commission in November that synodality will be key for the Church in the future.“Synodality is a style, it is a walk together, and it is what the Lord expects from the Church of the third millennium,” Pope Francis said Nov. 29. A synod is a meeting of bishops gathered to discuss a topic of theological or pastoral significance, in order to prepare a document of advice or counsel to the pope. The Synod of Bishops was created in 1965 by Pope Paul VI, who charted the synod to encourage close union between the pope and the world’s bishops and to “insure that direct and real information is provided on questions and situations touching upon the internal action of the Church and its necessary activity in the world of today.” Ordinary synods happen every three years on issues voted upon by synod delegates elected or appointed from each continent, and from certain Vatican offices. There have been 15 ordinary synods to date. There are also extraordinary synods and special synods. The synod that took place in October 2019 was a special Synod of Bishops for the Pan-Amazonian region. Following that synod, the pope stressed that “synodality is an ecclesial journey that has a soul that is the Holy Spirit.” “The practice of synodality, traditional but always to be renewed, is the implementation in the history of the People of God on the way, of the Church as a mystery of communion, in the image of the Trinitarian communion,” he said.In March 2018, the Congregation for the Doctrine of Faith’s International Theological Commission produced a document on the theological roots of synodality in the Church: “Synodality in the Life and Mission of the Church.” The CDF document noted that in the history of the Church, synods and councils were nearly interchangeable terms for formal ecclesiastical assemblies. It said that the more modern view of a synod as something distinct from a council does not go back even as far as Vatican Council II, and that its development was accompanied by the neologism of “synodality.”
Speaking of the Church as “synodal” by its nature is something novel, the commission said, and requires “careful theological clarification.”
“Without the Holy Spirit, there is no synodality,” Pope Francis said.
[Emphasis mine.]
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Post by Admin on Mar 9, 2020 13:52:44 GMT
The 'Modern' Synods, a fruit of Collegiality, a fruit of the French Revolution!
Archbishop Lefebvre:
There were time bombs in the Council. I believe there were three: collegiality, religious freedom, and ecumenism. Collegiality, which corresponds to the term Egalite of the French Revolution, has the same ideology. Collegiality means the destruction of personal authority; democracy is the destruction of the authority of God, of the authority of the pope, of the authority of the bishops. Collegiality corresponds to the equality of the Revolution of 1789. ... Every pope from the time of the French Revolution had set up an insurmountable barrier against the errors of the Revolution; the ideas of the Revolution never penetrated the Church. By these three terms-collegiality, religious liberty, and ecumenism-the modernists have got what they wanted. These, then, are the aims against which we have striven. The Church has indeed the words of eternal life, she will not perish, but who can say how small a remnant of her little flock will survive once these errors and ideologies have penetrated everywhere.
This Declaration provoked the laicizing of Catholic States which is an insult to God and to His Church, reducing the Church to the status of equality with false religions. This is exactly the spirit of adultery for which the people of Israel were so often rebuked (see Note 1, the declaration of Pope Paul VI, L'Osservatore Romano, April 24, 1969). This spirit of adultery is also made clear in the ecumenism instituted by The Secretariat for the Unity of Christians. This aberrant ecumenism has brought in its train all the reforms of the liturgy, of the Bible, of canon law, with the collegiality that destroys the personal authority of the Supreme Pontiff, of the episcopacy and of the parish priest (see Note 2 below*). This spirit is not Catholic; it is the fruit of the Modernism condemned by St. Pius X. (Archbishop Lefebvre's Public Statement against False Ecumenism, written in October 1983, it was not actually made public until June 1988 in conjunction with the Episcopal Consecrations.)
*Note 2: Secretariat for the Unity of Christians at the Council. It is suitable to recall the important role played by the members of the Secretariat for the Unity of Christians in the Council. ... The harmfulness of all these Commissions is considerable. The Commissions are paralyzing all the normal activity of the Roman Curia. The Rome of the Commissions is the present active-day Rome, Modernist and Masonic. Popes Paul VI and John Paul II have wanted these commissions and have become their slaves just as they are prisoners of the Roman Synods, fruits of the collegiality recognized by the new Canon Law.
[...] And now we have democracy entering into the Church. The new Canon Law teaches that power resides in the “People of God.” This tendency towards bringing what they call the base into sharing the exercise of power can be found all through present structures-synod, episcopal conferences, priests’ councils, pastoral councils, Roman commissions, national commissions, etc.; and there are equivalents in the religious orders.
This democratization of the Magisterium represents a mortal danger for millions of bewildered and infected souls to whom the spiritual doctors bring no relief because it has ruined the efficacy with which the personal Magisterium of the Pope and bishops was formerly endowed. A question concerning faith or morals is submitted to numerous theological commissions, who never come up with an answer because their members are divided both in their opinions and in their methods. We need only read the procedural accounts of the assemblies at all levels to realize that collegiality of the Magisterium is equivalent to paralysis of the magisterium.
Our Lord instructed individuals, not a collectivity, to tend His sheep. The Apostles obeyed Our Lord's orders, and until the twentieth century it was thus. These days we hear of the Church being in a state of permanent council, continual collegiality. The results have become apparent. Everything is upside down, the faithful no longer know which way to turn.
The democratization of government was followed quite naturally by the democratization of the Magisterium which took place under the impulse of the famous slogan “collegiality,” spread abroad by the communist, Protestant and progressive press.
They have collegialized the pope's government and that of the bishops with a presbyterial college, that of the parish priest with a lay council, the whole broken down into innumerable commissions, councils, sessions, etc. The new Code of Canon Law is completely permeated with this concept. The pope is described as the head of the College of Bishops. We find this doctrine already suggested in the Council document Lumen Gentium, according to which the College of Bishops, together with the pope, exercises supreme power in the Church in habitual and constant manner. This is not a change for the better; this doctrine of double supremacy is contrary to the teaching and Magisterium of the Church. It is contrary to the definitions of Vatican Council I and to Pope Leo XIII's encyclical Satis Cognitum. The Pope alone has supreme power; he communicates it only to the degree he considers advisable, and only in exceptional circumstances. The pope alone has power of jurisdiction over the whole world.
We are witnessing therefore a restriction on the freedom of the Supreme Pontiff. Yes, this is a real revolution!
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