SYNODS OF BISHOPS: Part Two (Conclusion)

In recent days, Pope Francis has issued an Apostolic Constitution, Episcopalis Communio, which seeks to provide a novel theological approach to the Synod’s role in Church teaching and governance as well as prescribing the manner by which Synodal Fathers are selected, topics and agendas prepared, how the Synod itself is to be conducted and its authority within the context of the ordinary Magisterium of the Church.

In this second part of this two-part article, I shall be examining the details of Pope Francis’ Constitution and consider the impact which this revolutionary document may have upon the life and mission of the Church for decades, if not centuries, to come

As we have seen, the Orthodox Church as a whole is the unity of what are called local autocephalous or autonomous churches. These words mean simply that these churches govern themselves, electing their own Bishops and organizing their own lives.

Each of these churches has exactly the same doctrine, discipline and spiritual practices. They use the same Bible, follow the same canon laws, confess the authority of the same Church Councils and worship by what is essentially the same liturgy.

It is nothing other than this communion in faith and practice which unites all Orthodox Churches together into one world-wide body. 

Other than this unity of Scripture and Faith, there is no one dominating authority in the Orthodox Church, no particular Bishop or Diocese or document which enjoys authority over local churches.

Now comes Pope Francis who has issued an Apostolic Constitution, providing a theological explanation of the Synod of Bishop's role in the Church and updating rules for how a Synod is prepared for, conducted and implemented.

For the first time in Church history -- a history whose First Millenium was shared with the Orthodox Church, the Constitution, Episcopalis Communio ("Episcopal Communion"), prescribes that voting members of the Synod do not necessarily have to be Ordained.

In preparation for the October Synod on young people and vocational discernment, the Union of Superiors General, the organization of leaders of Religious Orders of Men from around the world, have elected two Religious Brothers to be voting members of the Synod.

Discussing the normal voting members of the Synod, Pope Francis' Constitution decrees that "according to the theme and circumstances, others who are not honored with Episcopal duties can be called to the Synod assembly with a role to be determined by the Roman pontiff."

Asked if this means that women or Women Religious could be full voting members of the synod, Bishop Fabio Fabene, Undersecretary of the Synod of Bishops, said that according to the new rules, the Union of Superiors General  of Men Religious"can elect any male Religious, even non-Priests, as the Pope has permitted by exemption in the last two Synodal assemblies. 

As for women, they are already present as non-voting Observers and participate in Synodal assemblies with a right to speak."

And so, it appear that, at the moment, it is established that the men's Union of Superior Generals may elect voting members but the women's International Union of Superiors General may not. 

Bishop Fabene, apparently expecting to hear (a lot) from Women Religious, wisely added, "For now, that is how it is."

Still, the main changes Pope Francis made to the Synod are less visible and much more profound.

Blessed Paul VI established the Synod as an instrument through which "Bishops chosen from various parts of the world were to offer more effective assistance to the Supreme Shepherd," the Pope.

However, Pope Francis, almost from the beginning of his Papacy, has called for the entire Church to be "synodal."

Marking the 50th anniversary of the Synod in 2015, the Pope said the church should be synodal at every level, with everyone listening to one another, learning from one another and taking responsibility for proclaiming the Gospel.

Through Baptism and Confirmation, all members of the Church have been anointed by the Holy Spirit, Pope Francis has taught. But, even more, he has said, the entire Church community is “infallible” when its members discern together and speak with one voice on matters of faith and morals.

"The 'sensus fidei' (sense of faith) makes it impossible to rigidly separate the 'ecclesia docens' (the teaching church) and the 'ecclesia discens' (the learning church), because even the flock has a 'nose' for discerning the new paths that the Lord is opening up to the church," Pope Francis said in 2015.

In the new Constitution, Pope Francis said each Bishop must be "simultaneously a teacher and a disciple," proclaiming the Gospel with the power of the Holy Spirit, but also listening to what the Holy Spirit has inspired the lay faithful to tell him.

"While in its composition it is configured as an essentially Episcopal body, the Synod still does not live separated from the rest of the faithful," he wrote. "On the contrary, it is an instrument suitable for giving voice to the whole people of God precisely through the Bishops."

Obviously, the Pope said, the synod is not a Catholic parliament with juridical or moral authority.

Yet, almost contradicting that claim, the Pope also said a final document adopted by a Synod of Bishops, when approved by the Pope and ordered to be published, necessarily becomes part of the "ordinary magisterium," or teaching, of the Pope himself.

Cardinal Lorenzo Baldisseri, General Secretary of the Synod of Bishops, takes that claim one step further telling reporters that it is possible that Pope Francis or a future Pope could decide that a Synod's final document is enough and not require the writing a of post-synodal Apostolic Exhortation.

Father Dario Vitali, a consultant to the Synod and Professor of Dogmatic Theology at Rome's Pontifical Gregorian University (my alma mater), told reporters the Pope's Constitution can be understood through what then-Pope Benedict XVI described as "the hermeneutic of reform in continuity" with the tradition of the Church.

The Professors claim that there is “continuity” with the tradition of the Church in this document escapes me.

Pope Francis’ Apostolic Constitution in no way mirrors the synodal structure of the Church as it was governed in the First Millenium, nor does it reflect anything in common with the present structures of governance employed within the Orthodox communion of churches.

Nor does Pope Francis’ Constitution affirm or advance the visions of either Blessed Paul VI or Pope Saint John Paul II who both valued the role of the Synod as the locus primus (the first place) where Bishops and Bishops alone were able to participate in the mission of the Supreme Shepherd.

Pope Francis’ Apostolic Constitution far from being in continuity with the tradition of the Church is nothing more than an a-historical experiment destined to introduce further confusion and chaos into the clear and consistent teachings of the Church.

From my point of view, the document presents a serious danger to the sacrosanct role of the Bishop of Rome and the College of Bishops, with him and never without him, as being the essence of the teaching authority of the Church.

Introducing pressures brought to bear upon Synods by the forces of popular or secular points of view and allowing those viewpoints supported by the right to vote is to welcome into the Church the danger which Jesus so forcefully warned against, that is, to fall prey to having God’s People raise up for themselves “teachers who will tickle their ears”, that is to say, “tell them what they want to hear”.

Episcopalis communio is a flawed document.  

It’s timing, just one month before the upcoming Synod on Youth, is of some concern and will be of consequence as the final document of that Synod is promulgated.

For myself, I can only hope that a subsequent Pontificate will abrogate this Constitution and replace it with an understanding of the role of the Synod of Bishops which is truly in harmony with the ancient history and customs of the Church.