Synod on Synodality: A Ripe Fruit of the Second Vatican Council (5)

The first article examined the first part of the Final Document (FD), which endeavors to define synodality. The second article looked at the way in which clergy are stripped of their task. The third dealt with the conversion of processes, or the application of a “democratic” structure to the Church. The fourth covered the parish, local Churches, and the Pope.

The fifth and final article in this series deals with “Forming a People for Missionary Discipleship.”

This chapter deals with the catechesis of Christian initiation, and places of formation such as families, parishes, seminaries, religious communities, and academic institutions. But also popular piety, dear to Pope Francis, “which teaches the whole People of God on the journey.” But also catechesis.

Then there are the many other educational institutions “such as in schools, vocational training colleges, and universities, as well as where people are formed for social and political commitment and in the worlds of sport, music and art.”

Priestly Formation

Seminaries are dealt with in particular in no. 148: “Throughout the synodal process, a widely expressed request was that the discernment and formation of candidates for ordained ministry be undertaken in a synodal way,” which obviously does not bode well.

The text continues: “There should be a significant presence of women, an immersion in the daily life of communities, and formation to enable collaboration with everyone in the Church and in how to practise ecclesial discernment.” A plan which is already well underway, and which raises many questions.

But there is a need for more in-depth change: “The Assembly calls for a revision of the Ratio Fundamentalis Institutionis Sacerdotalis in order to incorporate the requests made by the Synod. They should be translated into precise guidelines for a formation to synodality. Formation pathways should awaken in candidates their passion for the mission to all peoples (ad gentes).”

Yet another version of this Ratio Fundamentalis is therefore due to be drawn up, to reflect the results of the Synod. It is reminiscent of the incessant adaptation of curricula to the most fashionable theories of the moment. The Church is constantly having to tailor new habits according to post-conciliar advances.

Bishops are not forgotten: “Formation of Bishops is just as necessary so that they may better assume their mission of bringing together in unity the gifts of the Spirit and exercise in a synodal manner the authority conferred on them.”—No comment.

Then, the ecumenical point: “The synodal way of formation implies that the ecumenical dimension is present in all aspects of the paths towards ordained ministries,” in other words, ecumenism must permeate the clergy completely, to the point of asking what Catholicism is worth without other religions.

The subjects on which this training should focus are listed in no. 151: “The concerns of the Church’s social doctrine, commitment to peace and justice, care for our common home and intercultural and interreligious dialogue, must also be more widely shared among the People of God so that the action of missionary disciples can influence the construction of a more just and compassionate world.”

This issue, and others in the same vein that have already been quoted, bring us back to a tragic observation: the flattening of faith and the essential importance given to secondary elements; as well as the illusion that “a more just and compassionate world” can be achieved without Christ: only conversion with Him who is “all justice” can give souls the ability to build a better world.

This is a Rousseauist conception, which believes that men are naturally just and good, and that all that is needed to elevate humanity is to appeal to good feelings. It is forgetting original sin and its consequences, as well as the reparation of this terrible state through Christ's grace. The only possible elevation is conversion to Him.

But this error is common today, and it comes from very high up, since Pope Francis regularly shows symptoms that he is suffering from it. With him—and with this synod—we have reached a new stage in the destruction begun by the Council and the seeds it sowed.