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Pope Francis is waiting for a session of the Synod of Bishops on young people, the faith and vocational discernment at the Vatican Oct. 4. (CNS photo / Vatican Media)
Vatican City – A worldwide gathering of hundreds of Catholic Church prelates ended Oct. 27 with the issuing of some of the global institution's strongest language for the inclusion of women in all-male decision-making structures, calling the matter a "duty of justice" that requires a "courageous cultural conversion."
Although the final document from the Oct. 3-28 Synod of Bishops does not mention women's ordination – neither to the priesthood nor to the diaconate – it acknowledges that women have been excluded from decision-making processes even when they do not specifically require ministerial responsibility. "
"The absence of women's voices and points of view impoverishes discussion and the path of the church, subtracting a valuable contribution from discernment," it states. "The synod recommends making everyone more aware of the urgency of an inescapable change."
A 60-page text that was the fruit of intense discussions among 267 male prelates and 72 lay auditors at the time-long synod gathering, the document however softens an earlier draft of language regarding the ongoing clergy sexual abuse crisis, retreating from a promise that Catholic Church would practice "zero tolerance" on the issue.
Where the first draft, presented to the participants synod privately Oct. 23, the final version has three. Instead of the original reference to "zero tolerance," the final version says the synod "reaffirms the firm commitment to the adoption of rigorous measures of prevention" of abuse.
The final text says that the misunderstanding of abuse has become a "serious obstacle" to the fulfillment of the church's mission, and admits that many abuses have been handled in a manner "lacking responsibility and transparency."
The synod text also retreats on the issue of the church's ministry to gay people, both refraining from repeating the Vatican's first and second statements of the sexually-based LGBT and replacing the first draft of sexually-based condemnation of sexual violence. violence."
"The synod reaffirms that God loves every person and it's the church, renewing its commitment against every discrimination and sexually-based violence," states the final document.
"Equally reaffirmed is the determinative anthropological significance of the difference and reciprocity between man and woman and it is held to be a person of their sexual orientation," "it states, citing a 1986 document from the Vatican's Congregation for the Doctrine of the Faith.
Although it is known that the synod bishops – who has come to Rome from every part of the world – the first version of the text.
In past synods, changes to draft texts have been made in an effort to ensure that the two-thirds of the synod members are present at the time of the tally.
Voting on the 2018 document took place late Oct. 27, with the prelates All of the 167 paragraphs of the document were adopted by the assembly with the required two-thirds: 166 members of the 249 present for the voting.
The closest margin came out on the other side of the church.
While they have had a number of points in the past, they have argued that they have made a number of points in the past, and that they have addressed the issue of whether or not they would make reference to the LGBT acronym.
In an Oct. 25 NCR interview, Indian Cardinal Oswald Gracias said there had been "strong reservations" expressed among bishops in the synod hall about using the term.
"Some were saying we are not so knowledgeable and you are thrusting this on us," said Gracias, the archbishop of Bombay and one of 12 synod members. incorporated the proposed amendments.
"The voices against it were quite substantial," said the cardinal, specifying that the term "was not seen as neutral."
"There was some feeling of acceptance and acceptance," he said, adding that there was also a general feeling that "pastoral attention requires all of us."
Auxiliary Bishop Mark Stuart Edwards of Melbourne, Australia, shares with laughter Indonesian youth delegate Anastasia Indrawan before a session of the Synod of Bishops at the Vatican Oct. 9. (CNS photo / Paul Haring)
This Synod of Bishops, focused on young people, did not attract as much attention as the last two synods, which were held in 2014 and 2015.
Those earlier gatherings both focused on issues of family life and Pope Francis' 2016 apostolic exhortation Amoris Laetitia, which is the Catholic Church's stance towards the divorced and remarried.
Aim of the participants of this year's gathering – which in a first included about 30 young people along the various continents – have said the discussions were notable for their open and diverse nature, including conversations about a wide range of topics.
The final document, issued in Italian late in the evening in Rome Oct. 27, likewise tackles a great range of issues.
Starting with considerations on how to be a better young people as they face a host of new challenges in the 21st century, the text then examines how the church itself is changing to make room for more diverse and youthful leadership.
Picking up one of the central themes Francis' five-year papacy, the document ends with a call for the church to become more "synodal," referencing a Greek move that means to "walk together" and possibly indicates a future move towards decentralization more sharing of authority between bishops and laypeople.
As the text says, a "synodal" church would be "participative and co-responsible … welcoming with gratitude the contribution of lay faithful."
Gracias, who is also the president of the Indian bishops' conference and a member of the Council of Cardinals, said that such a church would be involved who can "feel comfortable sharing power."
"Everybody is walking together," the cardinal said of the process, adding: "Because of this, we may all be happy, but at least we will have the joy of communion . "
In brief, the meeting ended with the meeting of the congress, which said that the meeting had been held in a protected area, so that the Holy Spirit can work.
"Let's not forget this," said the pontiff. "It was the Spirit that was working here."
'Epochal' reform on abuse
The synod gathering has been undergoing intense scrutiny of the world in the past, and has been in the process of dealing with the state of the world. Vatican ambassador publicly allegedly has systemic cover-up of allegations against now ex-cardinal Theodore McCarrick.
The daily press briefings during the first week of the synod, which included attendees taking part in the convention of closed-door meetings.
Australian Archbishop Anthony Fisher, for example, explained that he had used his speech at the synod to formally apologize to young people.
Maltese Archbishop Charles Scicluna on the face of a misunderstanding.
While the final document retreats on the future of "zero tolerance" for abuse, it says "synonymous" that it can be used as a counterfeit of all its aspects.
The question of how the synod would address gay people had been the subject of intense speculation for weeks.
Although the working document for the synod, released in July, had made the Vatican's first use of the acronym LGBT, some had written about the church formally adopting that language.
Cameroon Bishop Andrew Nkea Fuanya told an Oct. 24 press briefing: "If I go to my diocese with a document saying LGBT … 99.9 percent will make their hands and ask me, 'What is that?'"
"We are not solving problems of particular continents," said Fuanya. "We are looking at the church from a global point of view."
The lack of women's leadership in the church had also received unusual scrutiny during the synod.
Outside groups and other members of the assembly made up of members of the assembly and the participants who were not members of the group, and who were not able to vote on the final document.
One particular disparity attracted wide attention: that two non-ordained religious brothers were allowed to serve as synod members, while the seven sisters taking part were not.
According to the Catholic Church's theology, brothers and sisters have analogous roles. They are each non-ordained, professed members of religious orders.
An Oct. 3 Protest at the beginning of the synod called attention to the imbalance in the synod's treatment of brothers and sisters, as did more than 9,000 signatures in two weeks.
Lasallian Br. Robert Schieler, one of the two brothers serving as a synod member, told NCR in an Oct. 16 interview that the two Rome-based umbrella groups to give women a larger role in future synods.
The first draft of the synod document had a reference to the issue, which was removed in the final text.
The initial language had been raised because of questions about women's participation in the gathering had been "raised" in discussion, including the subject of "avoiding the disparity between the representatives of male and female religious life."
Italian synod observe Federica Ancona speaks during small group discussion at the Synod at the Vatican Oct. 19. (CNS photo / Vatican Media)
Sexual teachings 'cause of incomprehension'
The synod document unfolds over three parts, following the see-judge-act model.
It opens with a preface to the synod's considerations in the context of Luke's account of Jesus' first meeting with two of his disciples after the resurrection, when Jesus, unrecognized at first, walked up from Jerusalem to Emmaus.
The experience of the disciples at Emmaus, the synod members write in the preface, "expresses well what we have experienced in the synod and what we wish for each of their local churches could experience in their relationship with young people."
"Jesus walks with the two disciples," they state. "[Jesus] "They are listening to their version of the facts, to help you recognize what they are living through."
The first part of the document is titled: "He walked with them;" the second: "Their eyes were opened;" and the third: "They set out at once."
The three issues of sexual abuse, women, and ministry to gay people are more often than not synonymous. like.
It is abused, the document makes an apparent reference to survivors, thanking those "who had the courage to denounce evil immediately" and saying they "helped the church become aware of what happened and the need to react to determination."
The text then expresses "appreciation" to what it calls the "innumerable" number of Catholics who have served young people "with honesty and dedication." Their work, it says, "is a forest that grows without making noise."
They are often excluded from leadership positions, saying that "in many places it is a challenge to make space in decision-making processes."
Returning to the issue in its third part, the text says that young people are asking "with great force" for a reflection "on the condition and role of women within the church."
"The reflections developed in the first part [of the text] require realization, through a work of courageous cultural conversion and daily pastoral practice, "it states.
An area of particular importance is that of women 's presence in ecclesial bodies at all levels, including in roles of responsibility, and of women' s participation in ecclesial decision – making processes, while respecting the role of the ordained ministry, "it continues.
"It is about a duty of justice, which finds its inspiration in the face of Jesus Christ, and the importance of the role of women in the Bible. the life of the church, "says the document.
On the subject of sexual identity and orientation, the document acknowledges in its first place that some of the church's teachings regarding sexual morality are "a cause of incomprehension" for young people . "
It then states that many youths want "to discuss questions regarding the difference between masculine and feminine identities, reciprocity between men and women, and homosexuality."
After calling for deeper theological and anthropological study on such matters in its third part, the text says the synod recommends "supporting … ways of accompaniment in the faith of homosexual persons."
"In this way, every young person is helped – no one excluded – in integrating their sexuality into their personality, growing … in the path towards the gift of self," it states.
A church that shines for its authenticity
A wide range of other topics are touched upon in the synod document.
The first section speaks volumes about the young people are facing the 21st century, including the high numbers of youth forced to migrate to violence or famine, those being persecuted for their faith .
The second section deals with the subject of the past, and it is important to consider it as such.
At one point, the document calls for "young people", "bearers of a restlessness that should be welcomed, respected and accompanied."
"The church knows that their contribution is fundamental to its renewal," it states. "Young people, in certain areas, can even be ahead of their pastors."
While growing up, the text says the Latin root of the word authority "indicates the capacity to let grow." The root, it states, "does not express the idea of an overseeing power but that of a true generative force."
Referring to several Gospel stories of Jesus healing young people, the document says "it seems clear that the handshake of Jesus is not going to liberty but to activate it."
"Jesus … wants nothing other than the growth of the young person, without any possessiveness, manipulation or seduction," it states.
Before addressing the different situations facing young people today, the text says that members of the synod observed a need to train young people on their journeys.
"The synod is the need to prepare consecrated and lay people, men and women, who are qualified to accompany young people," it states. "The charism of listening to the spirit of self-esteem is also a form of institutional recognition for ecclesial service."
The document then devotes several paragraphs to the concept of "living in a culture that is fully digitized," which has profound implications on notions of time and space, on perceptions of self, of others and the world. "
While there is an opportunity for dialogue, meeting, and exchange between people, "it also acknowledges that they can be places of" loneliness, manipulation, exploitation and violence. "
"Many platforms favor the meeting of people who think in the same way, blocking off the chance of discussion about differences," it notes.
"These closed circuits facilitate the spread of false information and news, and they are more likely to result in", states: "The proliferation of fake news is an expression of a culture that has lost its sense of truth."
Moving on to the drastic situation of migrants around the world, the document states: "The church is concerned with those who are fleeing war, violence, political or religious persecution, natural disasters due to climate change, and extreme poverty."
"Many of them are young people," it continues. "In large part, they are seeking opportunities for themselves and their families.
At the end of its first section, the document says that many young people are seeking a church "that shines for its authenticity."
"Something that stands out among the things that young people are waiting for is the desire that the church adopt a style of dialogue that is less paternalistic and more candid," it states.
The Oct. 27 document says that it is being offered to the pope for his consideration.
But where previous synods were followed by papal apostolic exhortations, such as 2016's Amoris Laetitia after the 2014 and 2015 synods, it is unclear if that will happen in this case.
Francis has made changes to the synod process, which he elaborated with the release of a new apostolic constitution, Episcopalis Communio, in September. The constitution states that a final document from a synod gathering, when approved by the pope, can be made part of the "ordinary magisterium," or the teaching of the pontiff himself.
[JoshuaJMcElweeis[JoshuaJMcElweeisNCR Vatican correspond. His email address is [email protected]. Follow him on Twitter: @joshjmac.][ad_2]Source link
