Pope: the Synod to boost 'dialogue and collaboration' between the bishops and the Pope
Francis’ apostolic constitution "Episcopalis Communio" published today appears inspired by a desire to underline greater participation of the laity in the work of the Synod of Bishops and the role of this organism in a perspective of evangelization and of progress in the ecumenical journey.
Vatican City (AsiaNews) - Making sure that the lay faithful have a fixed role in the Synod of Bishops and that this organism should favor more "dialogue and collaboration" between the bishops and between them and the Pope, in a perspective of evangelization and progress of the ecumenical journey. These are the objectives set for the apostolic constitution "Episcopalis Communio" of Pope Francis on the Synod of Bishops, published today, which appears inspired by the desire to underline the role of the Synod itself.
The document traces the story of the 50th anniversary of the Synod, established by Paul VI. It "constitutes one of the most precious legacies of the Second Vatican Council" and has proved to be effective "faced with questions that require the timely and concordant intervention of the Pastors of the Church".
"Representing the whole Catholic episcopate, it shows that all the Bishops participate in a hierarchical communion of solicitude with the universal Church". Moreover, during these years "a considerable impulse to the subsequent papal magisterium" came from the Synod and "the desire has grown that the Synod will become even more a special manifestation and an effective implementation of the concern of the Episcopate for all the Churches. John Paul II has already affirmed that " this instrument can perhaps still be improved upon. Perhaps the collegial pastoral responsibility can express itself even more fully in the Synod ".
"For these reasons - Francis writes - from the beginning of my Petrine ministry I have paid special attention to the Synod of Bishops, confident that it will know" further developments to further encourage dialogue and collaboration between the Bishops and between them and the Bishop of Rome "".
The document then highlights one aspect that is particularly dear to Francis, that of the bishop's relationship with his "people". "The Bishop is both a teacher and a disciple. He is a teacher when, endowed with a special assistance of the Holy Spirit, he announces to the faithful the Word of Truth in the name of Christ the head and shepherd. But he is also a disciple when, knowing that the Spirit is given to every baptized person, he listens to the voice of Christ who speaks through the whole People of God ", inasmuch as" the entirety of the faithful, as anointed by the Holy One (see 1 Jn 2, 20 and 27), cannot be mistaken in believing, and manifests this through the supernatural sense of the faith of the whole People, when from the Bishops to the last believer there is universal consensus in things of faith and morality ". For this reason, the Bishop is called to "walk in front, indicating the path, indicating the way; walk in the middle, to strengthen [the People of God] in unity; walk behind, both because no one stays behind, but above all, to follow the sense of the People of God to find new paths ".
The document highlights that in the Church there is "a profound communion between the Pastors and the faithful", as well as between the bishops and the "Roman Pontiff, since the Pope is a" Bishop among the Bishops, called at the same time - as Successor of the Apostle Peter - to lead the Church of Rome which presides in love over all the Churches ". This prevents each subject from being able to exist without the other".
"In particular, the Episcopal College never exists without its Head; but also the Bishop of Rome, who possesses "in the Church a full, supreme and universal power, which he can always exercise freely", "is always united in communion with the other Bishops and with the whole Church". "The Successor of Peter must proclaim to everyone who is " he Christ, the Son of the living God "but, at the same time, he must pay attention to what the Holy Spirit raises on the lips of those who welcome the words of Jesus declaring : "You are Peter ..." (see Mt 16: 16-18), participating fully in the Apostolic College".
Regarding the concrete activities of the Synod, the document then emphasizes the "great importance" that consultation within the individual and the national Churches has, also in the preparation of the Synod assemblies. "In this first phase, the Bishops, following the indications of the General Secretariat of the Synod, submit the issues to be treated in the Synodal Assembly to Priests, Deacons and lay faithful of their Churches, both individually and in association, without neglecting the precious contribution that may come from the consecrated persons. "As the Assembly proceeds - in which experts and members of other Churches may participate, without voting rights -" the fact that "the Synod normally has only a consultative function does not diminish it’s importance. In fact, in the Church, the aim of any collegial, advisory or deliberative body is always the search for the truth or the good of the Church. When it comes to the verification of the same faith, the consensus Ecclesiae is not given by the counting of votes, but is the result of the action of the Spirit, the soul of the one Church of Christ."
The Assembly normally concludes with the approval of a document by the Pope. To date it was the Pope’s prerogative whether to approve the document as such without addition or mutation or whether to use parts of its contents for a papal document. Now, instead, the art. 18 of the Constitution states: "Upon approval of the Members, the final Document of the Assembly is offered to the Roman Pontiff, who decides to publish it. If expressly approved by the Roman Pontiff, the final document participates in the ordinary Magisterium of the Successor of Peter. "Lastly, we remind you that every document must be adapted to the different realities. "In this regard it is important to bear in mind that" cultures are very different from each other and every general principle [...] needs to be inculturated if it is to be observed and applied ". In this way, it is shown that the synodal process has not only its starting point, but also its point of arrival in the People of God, on which the gifts of grace bestowed by the Holy Spirit through the assembly of the Pastors must be poured out. ". (FP)
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