Search Results (14)

The Second Vatican Council and its Decree Orientalium Ecclesiarum played a significant role in the life of the Ukrainian Greek Catholic Church. Vatican II became a moment of unity as all the Ukrainian Greek Catholic bishops, including the newly released from exile Josyf Slipyj, gathered in Rome. The bishops had the unique opportunity to form a synod of bishops of the Ukrainian Greek Catholic Church. This synod would help to unite the UGCC faithful scattered around the world into one ecclesial structure and preserve their Eastern Catholic identity in the diaspora. The laity, theologians, and most bishops were in favor of convening the UGCC synod of bishops. However, many challenges arose after the council, as the Vatican Curia did not allow the Ukrainian bishops to form a synod. The decree Orientalium Ecclesiarum brought a new perspective to the understanding of the Eastern Catholic Churches and their ecclesiology. The decree was actively used in UGCC discussions to support the convocation of a UGCC synod. Unfortunately, the Vatican did not confirm the legal character of the document, and its canonical power with respect to the UGCC synod was questioned. This paper will analyze the discussions and argumentation of the Ukrainian patriarchal lay movement, theologian Victor Pospishil, bishops, the Roman Curia, and their role in the convocation of the UGCC synod in 1980. Full article

Youth pastoral care is a part of the Church’s pastoral mission directed towards men and women who can be categorised as young people. Young people were the central theme of the 15th Ordinary General Assembly of the Synod of Bishops, held in Rome from 3 to 28 October 2018, under the motto Young People, the Faith, and Vocational Discernment. Based on an analysis of the preparatory and final documents of the Synod—particularly the Preparatory Document, Instrumentum Laboris, Final Document, Christus Vivit—as well as relevant scientific analyses and interpretations, we have identified the most significant societal challenges facing the youth, along with the key guidelines and recommendations of the Synod for working with them. The motivation for writing this article arises from the fact that the Synod on Youth, which took place in Rome from 3 to 28 October 2018, under the theme “Youth, Faith, and Vocational Discernment,” did not generate significant interest within the Church in Croatia. This is evidenced by several indicators: the responses of young people to the questionnaire sent to all bishops’ conferences were never published; there has been a lack of relevant commentary, articles, or academic studies on the Synod; and among the many pre- and post-synodal documents, only “Christus vivit” has been translated into Croatian. Given that youth ministry plays an important role in the pastoral activities of the Church in Croatia, we sought to explore whether, and to what extent, the core recommendations of the Synod on Youth continue to be reflected in current pastoral work with young people in the country. Our approach involved analysing the pre- and post-synodal documents from the Synod on Youth to identify key recommendations for youth ministry. We then examined the current youth pastoral programs in seven (arch)dioceses, as well as the pastoral plans of the Youth Office of the Croatian Bishops’ Conference, through the lens of the Synod’s main recommendations. Analytical, descriptive, and critical methods were used in the research. The analysis of the aforementioned youth pastoral programs confirmed that the most important guidelines and recommendations of the Synod, although some only partially, are integrated into youth pastoral care in Croatia. Full article

The Romanian Church United with Rome, Greek-Catholic, boasts a long and rich synodal tradition, with roots tracing back to the Metropolitanate of the Orthodox Romanians of Alba Iulia, which, at the close of the seventeenth century (1697–1700), re-established communion with the Church of Rome. The aim of the study I put forward is to analyse the evolution of synodality in the Greek-Catholic Church of Romania between the years 1964 and 2024, employing a methodology that will systematically relate historical, ecclesiological, and canonical aspects, thereby highlighting their identity implications. The structure of the article is determined by the principal stages through which the Greek-Catholic Church has traversed during the specified period: 1964–1989; 1989–2005; 2005–2024. These stages have witnessed profound transformations within the Greek-Catholic Church, including modifications to its canonical status that have also impacted its synodal life. In the year 1964, as the Second Vatican Council concluded and the decree Orientalium Ecclesiarum was approved, the Greek-Catholic Church of Romania was in the midst of severe communist persecution, having been outlawed since 1948. Its canonical status as a metropolitan province extra Patriarchatus was regulated by the Motu Proprio Cleri Sanctitati (2 June 1957), which recognised the institution of the provincial metropolitan synod, yet not that of the diocesan synod. Due to the persecution, the celebration of the metropolitan synod was not possible; however, privy conferences of bishops and diocesan ordinaries were held, which had significant effects on the life of the Church. The fall of communism, in December 1989, and the legalisation of the Greek-Catholic Church were followed by the publication, on 18 October 1990, of the Codex Canonum Ecclesiarum Orientalium. According to the new legislation, the Greek-Catholic Church regained the status of a Metropolitan Church sui iuris, a status unsuitable to its dignity and tradition since it lacked the institution of the synod. Indeed, the Council of Hierarchs, which under the presidency of the metropolitan archbishop governed the Church, did not constitute a synod but merely a form of exercising episcopal collegiality. Nevertheless, with the approval of the Holy See, the Fourth Provincial Council was held in Blaj (1997–2000). On 14 December 2005, Pope Benedict XVI elevated the Greek-Catholic Church of Romania to the dignity of a Major Archbishopric. Thus, the full attainment of synodality was achieved, with the supreme governing authority being the Major Archbishop and the Synod of Bishops. The proceedings of the Synod of Bishops of the Greek-Catholic Church have prompted institutional development, to be detailed in the article. This research will also illustrate the limitations of the current Codex Canonum Ecclesiarum Orientalium concerning the synodality of the Greek-Catholic Church. Full article

This article examines the complex process of establishing a unified structure for the Ukrainian Greek Catholic Church (UGCC) within the post-World War II diaspora, focusing on the formation of the Bishops’ Conference and the concurrent pursuit of the recognition of patriarchal status. Building on earlier inter-diocesan meetings, efforts to create a coordinating body for the dispersed UGCC episcopate gained momentum in the 1950s, culminating in the establishment of the Episcopal Conference. However, these conferences progressively revealed significant internal disagreements, particularly concerning the scope of the Conference’s authority and its relationship with the Roman Curia. The release of Josyf Slipyj from Soviet imprisonment and his subsequent exile in Rome, coupled with the proclamation of the Decree on the Eastern Catholic Churches, dramatically altered this dynamic. Slipyj’s advocacy for ritual jurisdiction clashed with the Roman Curia’s desire for centralized control and the divergent views of individual bishops. Significantly, the growing activity of the laity, characterized by persistent demands for autonomy and patriarchal status, and fueled by disillusionment with Vatican policies, played a crucial role in shaping the UGCC’s trajectory. This analysis underscores the intricate interplay of canonical, political, and personal factors that influenced the UGCC’s attempts to forge a coherent identity and assert its rights in the post-war diaspora. Full article

Culture is the reflection of the values and ideals of society, and changes over time as values change. The early eleventh century was a time of change due to religious ideals and new governments in the French and German Kingdoms, and the values and ideals of those societies were reinforced and molded by ritual veneration of saints’ relics and the episcopal vitae which gave histories of the saints who were venerated and the churches and monasteries that kept their relics. This contribution evaluates the use of saints’ relics by those involved in the pax Dei movement and by Pope Leo IX at the Synod of Reims (1050). It then evaluates how the public veneration of saints helped to promote the ideals found in episcopal vitae from Toul and Regensburg, namely that holy bishops should belong to a network of saints, that they defend and provide for their people, that they support monasticism, and that they show respect for Rome and the office of pope. Full article

Christianity emerged valuing horizontal socio-political relations, which it inherited from Jesus Christ, and which resonated with the ideals of ancient Greek and Roman republicanism. As the church engaged with the Roman Empire, its republican roots faded, adopting monarchical traits. Still, republicanism never disappeared from the church or the Christian Empire. In the former, it took the form of synodality and became reflected in the ways of electing bishops. In the latter, the church became a part of the power-sharing system, effectively substituting the Senate. In contrast to the stereotype that the church is intrinsically monarchical and supports monarchies, this paper argues that the original Christian ethos is more republican than monarchical. As a result, the church has the potential to enhance democracies in the modern geopolitical landscape. Full article

This article critically examines the Catholic–Anglican theological dialogue, centering on John Henry Newman’s ‘Primacy of God’, Catholic synodality, and Anglican comprehensiveness. It illuminates the interconnectedness of these elements, revealing their potential to enhance ecumenical conversations. Newman’s concept of communal faith and divine primacy resonates across both traditions, advocating a transformative, experiential spiritual journey. This study juxtaposes Newman’s stance on ecclesiastical authority and doctrinal development with contemporary synodal movements in the Catholic Church, paralleled by Anglican practices like the Lambeth Conferences. This comparison underscores a mutual commitment to participatory governance and theological inclusivity. Ultimately, the study envisions a unified Christian theology, fostering dialogue enriched by diverse traditions and promoting a harmonious convergence within the Christian theological spectrum. Full article

Pope Francis’s dream for a synodal Church has implications for Catholic schools globally, but what exactly are these consequences? This paper explores Francis’s vision in the context of Canadian Catholic schools in Alberta, Saskatchewan, and the Northwest Territories (NWT), where these schools are fully-funded by the government and enroll nearly a quarter million students. Ten exploratory interviews with chief superintendents from these schools—which formed the basis of a larger study—were analyzed to understand potential connections to Francis’s vision and his four commitments to synodality: focusing on relationships, a culture of encounter, the essentials of the Christian faith, and local decision-making. The pope differentiates synodality from democratic forms of leadership and demands a communal form of listening and discerning God’s Spirit. While the superintendents’ style of leadership appeared to mirror synodality in many ways, predominant issues remain to be explored: an emphasis on relationships upends the status quo and gives new directions for the schools; encountering others will inevitably demand prophetic leadership by the system leaders; leading with the essentials of faith will not please everyone in Catholic schooling; and shared authority among the superintendents, bishops, and trustees requires further dialogue. Full article

Church governance is not often debated within a philosophical or theological sphere. This is perhaps because church governance has been part of tradition since Constantine and the initial Greek philosophical world view of sovereignty and hierarchy. Such a stance has led towards a managerial mindset that follows and conforms to the world, which plays out within the Anglican polity in the setting of an adversarial parliamentary style synod. This style encourages bounded communities of power that often refute the burgeoning inspirations of the Spirit. In changing the underlying theological basis of such a stance, by invoking the understanding of an undeniable community in the singularity of the Triune God, governance becomes more open. Engaging with, primarily, Agamben but also others from philosophy, a new viewpoint is presented to challenge the manner through which tradition is wielded as the only possibility. In seeing through a differing lens, communities can be conceived as both porous and interconnected, thus allowing the body of Christ to respond with transformative action as opposed to a continuum of conformance with secular legality. In this manner, the bishop’s role may become more centralised towards a Eucharistic one, as opposed to the managerial mindset and role, to enhance the possibilities of God’s love. This then removes the need for a hierarchy driven by a sovereign mindset that tradition bolsters, whilst maintaining loving and authoritative oversight that tradition suggests. Full article

After the Second Vatican Council, the Chilean bishops met in a plenary assembly during May 1968. As a result, the Episcopal Conference of Chile developed its first Pastoral Orientations (POs). Between 1968 and 1985, the Chilean Bishops produced eight different iterations of the POs. The ongoing development of the POs during this period reflected an emerging consensus across the various dioceses of the county. Five aspects of the POs in particular helped develop a synodal culture: (1) to reform the Church, (2) to establish the Church as an evangelizer and servant of humanity, (3) to opt for the base ecclesial communities as the local realization of the People of God, (4), to carry out the liturgical reform and diocesan synods, and (5) to develop intermediate forms of collegiality among the bishops. Full article

This paper is a historical and contextual investigation of the practice of synods and synodality in the historical moment of the colonial Church of New Spain. Bishops, clergy, and religious orders vied for ecclesial and spiritual power against civil and royal authorities, and often even against themselves. The bishops of New Spain did not use the language of “enlarging the space of one’s tent”, but they were deeply and genuinely disturbed by the evils present concretely before the eyes of the Church. The Third Mexican Provincial Council of 1585 will be examined as a case study of how the Church has listened to and responded synodally to large-scale abuse of human dignity perpetuated and legitimized by the social order. The paper will then explore how the Council’s decrees anticipate modern notions of synodality. The historical perspective of the bishops of New Spain and contemporary documents of the Synod on Synodality will help form the basis for questions about how Christ is made central in synodal gatherings. Full article

The major Christian denominations over the centuries have developed structures of authority and decision-making. It is intended to prove, that in the Roman Catholic Church, the focus has shifted toward primacy, while the Orthodox Churches are considered to be governed in the most synodal manner. The existing models of authority have their advantages and disadvantages, influencing decision-making and shaping synodal structures. In the article, using the methods of analysis, interpretation and comparison, the structures of authority and decision-making in the Orthodox Churches and the Roman Catholic Church will be displayed, and on this basis, their strengths and weaknesses will be detected. The following questions will be answered in turn: how do primatial structures function in the churches? What is the shared responsibility for decision-making in synodal structures? What are the strong and weak points in the churches’ primatial and synodal structures? Based on the answers to these proposals, de-clericalisation of the primatial appointments and preventing synodal bodies from substantive failures will be formulated. Full article

Currently, the formation of lay Catholics is one of the key tasks of the Church. The Synod of Bishops, Towards a Synodal Church: Communion, Participation, and Mission, convened by Pope Francis, served as a reminder of this. In its new format, i.e., phased consultations and meetings, the Synod calls for the involvement of lay Catholics in listening to one another and recognising directions for the Church renewal. This emphasises the need for an ongoing effort to form the faithful. There are many suggestions in the Church for the formation of lay Catholics. Franciscan spirituality, which continues to inspire and attract people, is one of these suggestions. In his teaching, the current pope likes to refer to St. Francis of Assisi, drawing from his writings and example of life. This work aimed to present selected elements of Franciscan spirituality that seem useful in the formation of lay Catholics for their service in the Church and the world. Six elements that can be drawn from rich Franciscan spirituality were analysed and they seem relevant for today’s Church: fidelity to the Church, openness to the world and rejection of its evil, apostolate “in via”, promotion of the laity, poverty at the service of the Gospel, and openness to the people rejected by society. The discussion of these elements is preceded by a synthetic presentation of the nature and purpose of the formation of lay Catholics. Full article

This study examined the politics and political involvements of the Orthodox Church of Cyprus in the early postcolonial era, with a special focus on the ecclesiastical coup that aimed for the ouster of Archbishop Makarios III, who was also the President of the Republic of Cyprus from 1960 to 1977. The findings indicate that the Greek junta, Greek Cypriot terrorists, and the three bishops of the Orthodox Church of Cyprus joined forces to oust Makarios by forcing him to resign his presidency. These actors were displeased with Makarios because he tolerated Cypriot communism, refused to follow Athens’ manipulations in Cypriot politics, and promoted Cyprus’ independence by abandoning the pro-Enosis (unification of Cyprus with Greece) political line. The Greek junta tried to dictate policies to Makarios and asked him to resign as he refused to obey. Greek Cypriot terrorists engaged in violence to destabilize the island and oust Makarios. The three bishops summoned the Holy Synod and defrocked the Archbishop as he refused to resign his presidency. Importantly, this research came across with strong indicators that the Greek junta tried to utilize religion in trying to oust the Cypriot ethnarch as the three bishops, immediately after the junta’s failure to oust Makarios in 1972, asked him to resign his presidency. While his rivals failed to oust Makarios, at least until 1974, he called for an international synod and defrocked the three bishops. He managed to retain both posts until the end of his life. Full article