With The Greatest Gratitude

With Gratitude To All Who Have Given Of Themselves
To Join In Our CCRI Online Synodal Gatherings

With gratitude to all who have given of themselves to join in our CCRI online Synodal gatherings CCRI appreciates all who have taken the time to participate in our monthly synodal gatherings. Since January we have been meeting with small communities of elders and young people from around the world.

Our track record of active participation and commitment to a synodal Church under Pope Francis’s leadership and vision is truly inspiring.

On May 2, 2024, we met with many of you in our Multi-Cultural, Multi-Generational, Multi-Continental gathering, where we brought to near completion our Consensus Response to the October 2024 Synod on Synodality.

Participants were allowed to meet with one another in breakout rooms. On behalf of our elder members, we want to thank the young adults present who are part of our CCRI Young Seekers organization. We are thrilled you joined this Zoom session and often found ourselves stimulated by your comments. Your presence and participation were greatly appreciated as we worked on the final document to submit to the Synod Office in Rome. As the “elders” in this process, we recognize that all of you are the future of our Church that Jesus began during His time on this earth. 

We eagerly look forward to continued collaboration with you.

Over the next 24 hours, we welcome any pressing corrections/improvements to the report below. Please read it over carefully, imagining how it will be received by the members participating in the 2024 2nd Assembly. 

Send your reflections directly to info@CatholicChurchReform.com. Our report will then go out to the Synod office, to key international Church organizations, and to all the voting delegates whose email addresses we have, thereby meeting our May 15 deadline. If anyone has any voting delegates’ email address that you think we may not have, please send that to the email address above.

Submission from Catholic Church Reform International CCRI Agenda Issues for 2nd Assembly of the Synod on Synodality

The following submission responds to the directions approved by the Ordinary Council of the General Secretariat of the Synod in “HOW can we be a synodal Church in mission? This document reflects global discernment of cross-generational, cross-continental, cross-cultural reflections upon which, with the guidance of the Holy Spirit, we reached full consensus of the faithful. CCRI requests that these matters named below be included in the agenda for the 2nd Assembly. 

Key Terms

The terms Synodality, Clericalism, Subsidiarity, Governance, and Sense of Faith of the Faithful (Sensus Fidei Fidelium) are key to issues addressed by the Synod; meanings are appended.*

Principles, Issues, and Actions

The Synthesis Report of the 1st Assembly includes a wide range of substantial proposals. We submit our priorities for the central issues, reflecting the teachings of Vatican II and the “sense of faith of the faithful.”* In that regard, after numerous online synodal gatherings representing different countries, ages, and cultures, our global consensus strongly agrees that the most urgent priority of the 2nd Assembly to be held in 2024 is the equality of women in governance and ministry. Principles and priorities must guide the wide-ranging agenda of reform if the extensive issues in the 2023 Synthesis Report are to be properly addressed. Further, the study groups recently announced should not in any way pre-empt consideration of matters by the 2nd Assembly. The “issues” below identify fundamental failings we experience in pursuing our Christian mission, while “actions” identify necessary essential reforms. The following five agenda principles are accordingly proposed, identifying key issues and priority actions to achieve “a synodal Church in mission.”

1. Our God-given Mission

ISSUES of concern that must be addressed:

i. Our Church’s failure currently to be “a missionary Church capable of transforming everything” as noted in Evangelii Gaudium

ii. The Church’s loss of trust, credibility, and relevance amongst the faithful and in dialogue with the wider world

iii. Massive alienation of Catholics, particularly young people, from the Church in many countries  

iv. Dysfunctional Church governance* as shown by clerical sexual abuse and particularly the widespread cover-up  

v. Considerable financial malpractice and numerous bankruptcies in the Church vi. Many bishops’ loss of their moral authority, pastoral legitimacy, commitment to synodality, and listening to the sensus fidei fidelium*  

ACTIONS we submit that the 2nd Assembly proposes to Pope Francis:

i. Synodality* to be a core element of all Church structures, practices, and culture including small Christian communities.

 ii. Strong accountability, transparency, and inclusion while recognizing subsidiarity.*

 iii. Involve the faithful in the selection and evaluation of bishops and parish priests/pastors.

 iv. Standing up for social justice issues is recognized as a primary purpose in the mission of the Church.

 v. Sexual abuse issues continued to be addressed even amid financial bankruptcy, prioritizing the care of victims.

 vi. A committee established of staff and the faithful to evaluate the bishop and parish clergy every 2 years.

vii. National synods called to address the massive loss of Catholics from the Church

viii. Strategically respond to the needs of young adults for whom the Church has become

increasingly irrelevant.

 ix. Pursue the Church’s mission synodally* by teaching and modeling Christianity.

2. Equality of all, ensuring gender diversity in governance and ministry – rejecting male clerical autocracy

ISSUES of concern that must be addressed:

i. Male clerical autocracy is neither theologically nor biblically based on clear teachings of Jesus, is anti-synodal, reflecting past cultural practices now exposed as inadequate and discriminatory.

ii. Male autocracy is damaging to institutional decision-making and efficacy.

iii. Critical issue of women’s equality in leadership roles within the Church is still being approached as a matter for analysis and study as opposed to being viewed as a matter for immediate, strategic action.

iv. Consideration of women deacons is in itself inadequate.

v. The exclusion of women from Church ministry (c. 1024) and Church governance (cc.129 and 274§1), and from preaching the homily (c.767§1), deprives the Church of the benefits of gender diversity and balance in leadership, as well as being contrary to the inclusivity of Jesus’ teachings.

vi. Dissonance between welcoming LGBTIQA+ and simultaneously judging them to be “intrinsically disordered”

vii. Ongoing refusal to return mandated man-made priestly celibacy to optional as done in 23 eastern rites.

ACTIONS we submit that the 2^nd Assembly proposes to Pope Francis:

i. Replace male autocracy with co-responsible models of ministry as we are all created/baptized as equals.

ii. Canon law revised to enable deliberative participation of laity and clergy at every level of leadership.

iii. All synodal structures and practices must be truly inclusive of all.

iv. Repeal canon 1024, which excludes women from sacred ordination.

v. Repeal canons 129 and 274§1, which exclude women from governance.

vi. Amend cc.767§1 to permit non-ordained to preach the homily.

vii. Following the example of the Eastern rites, amend cc.194 and 1394 to remove the ban on the marriage of priests.

viii. Take tangible steps to do together ecumenically what we do not need to do apart (cf. Lund Statement 1952).

 ix. Actively welcome divorced /remarried, LGBTIQA+ Catholics, young people, and the marginalized.

3. Synodal structures and practices at every level of the Church

ISSUES of concern that must be addressed:

i. The Church’s lack of a synodal approach in its structures devalues the sensus fidelium and prejudices the Church’s efficacy.

ii. Widespread active resistance of many bishops to the call to synodality.

iii. Many bishops appoint as delegates to synodal structures only those who align ideologically with them.

iv. Many dioceses lack diocesan pastoral councils despite the default provision of canon 511.

v. The current male governance and leadership model adopted by bishops is autocratic and the antithesis of synodality.

vi. “Shortage of priests” caused by current institutional restrictions is creating Eucharistic famine in parts of the world.

vii. Parish pastoral councils, although provided for, are not required by canon law.

viii. Finance Committees often operate independently of the Pastoral Council.

 ix. The faithful are inadequately involved in diocesan and parish administration.

 x. Liturgies are often overly stereotyped with language much too formal and exclusive.

 xi. The essential nature of Small Christian communities is inadequately recognized in the Church.

ACTIONS we submit that the 2^nd Assembly proposes to Pope Francis:

i. Synodal structures and practices be canonically mandated, guided by pastoral inclusion rather than episcopal control.

ii. Delegates to synods and consultative bodies be chosen synodally by both clergy and faithful.

iii. Bishops to be accountable for adoption of diocesan councils, synodal structures, and culture in their dioceses.

 iv. Structures and practices to reflect the principles of both synodality and subsidiarity, respecting the sensus fidelium and ensuring Christian discernment through Conversations in the Spirit.

v.  Eucharistic famine in the Global South to be addressed by appointing qualified married candidates to serve as presbyters.

vi. Diocesan and parish pastoral councils to be mandated with responsibilities for local decision-making with regular synodal reporting to the faithful.

vii.  Mandate Finance Committees to serve the mission of pastoral councils.

viii. Priority given to the education of the whole People of God in scripture, theology, synodality, and subsidiarity.

ix. Mandate diocesan synods to be convened every 3 years.

x.  Periodic dialogue is needed among the faithful to discern more fully how to live out the liturgies to be more diverse and participatory, accessible, and responsive to local needs and cultures.

xii.  Canonical endorsement of Small Christian Communities essential as part of a synodal Church structure.

4. Clericalism to be eradicated

ISSUES of concern that must be addressed:

 i. Clericalism is a social sin rooted in a medieval mindset reinforced by the structure of the Church and male autocracy.

ii. Clericalist attitudes reinforced by clergy’s pressure/incentive and silent complicity of laity conditioned over centuries.

iii. Clericalism leads to a massive loss of talent that could build up the Body of Christ.

iv. The concept of a presbyter as ontologically different is a catalyst for clericalism, the antithesis of synodality.

v. The baptismal call of “Priesthood of the faithful” is ignored in the current structure of the Church.

ACTIONS we submit that the 2nd Assembly proposes to Pope Francis:

i.  Create specific structures that enculturate synodality, including both women and men

ii.  Accountable, inclusive, humble, and accessible leadership as an active remedy for clericalism and male superiority.

iii. Education of clergy and laity in the synodal process is essential for the church to become a synodal community.

iv. Co-responsible pastoral leadership to become normative in every diocese and parish, having additional benefit for parishes without priests.

v.  Beginning in seminaries, priesthood taught to be a servant-type leadership (Phil 2:6-7) not often witnessed today.

vi. Seminaries reformed to integrate with university programs intermingling their studies with women and men.

5. Enculturate synodality (1-4 above) throughout the Church and reinforce the sensus fidelium

i. Effective Church reform requires a shared culture of synodality, valuing cultural diversity, rejecting male autocracy.

ii. The actions in 1-4 above will require both decrees and synodal programs of learning throughout the Church from Small Christian Communities to parishes to dioceses, all the way to the Vatican in accord with Pope Francis’s example.

ACTIONS we submit that the 2^nd Assembly proposes to Pope Francis:

i.  A program of synodal learning for bishops, priests, and laity, including all church organizations

ii. Ongoing servant leadership formation at every level 

iii. Review of all catechetics and Church activities including liturgy to achieve

understanding and commitment to the actions proposed in #1-4 above to achieve:

                                             “a synodal Church in mission.”

* Key Terms

Synodality (cf. International Theological Commission and the Catechism) pertains to the essence of the Church, and every aspect of the Church’s life and mission, and means “walking together.” It is a constitutive dimension of the church. The concept of synodality was implicit in Vatican II’s teaching, meaning much the same as communion, or union with God the Trinity and union with others in the Church. Consulting and listening to the faithful, who make up a great majority of the church, before the hierarchy makes decisions at all levels of the Church, is an essential aspect of the synodal process. The whole body of the faithful cannot err in matters of belief. This characteristic is shown in the sensus fidei of the whole people of God.

Clericalism is the antithesis of synodality. Clericalism involves an expectation that ordained ministers are better than and should rule over everyone else among the People of God. Pope Francis has stated: “It is impossible to think of a conversion of our activity as a church that does not include the active participation of all the members of God’s people. … Such is the case with clericalism, an approach that not only nullifies the character of Christians, but also tends to diminish and undervalue the baptismal grace that the Holy Spirit has placed in the heart of our people.” (Letter to the People of God, August 20, 2018). Sexism and misogyny are corollaries of clericalism among some clerics.

Subsidiarity is a social principle that ensures individuals, groups, and associations have maximum freedom to exercise personal responsibility as they pursue their goals, consistent with the requirements of the common good. The principle was expressed by Pope Pius XI 1931 in a papal encyclical Quadragesimo Anno:

Just as it is gravely wrong to take from individuals what they can accomplish by their own initiative and industry and give it to the community, so also it is an injustice and at the same time a grave evil and disturbance of right order to assign to a greater and higher association what lesser and subordinate organizations can do. (n.79).

Governance is a concept encompassing all the means by which an organization is directed and controlled to achieve its mission and strategic objectives. Good governance has regard to leadership, authority, processes, systems, structures, relationships, standards, delegations, and organizational culture; these are the tools of good governance. Organizational leaders are responsible for all aspects of the organization’s performance and ethical standards. Good governance requires high standards of accountability, transparency, and inclusiveness, with full regard to gender balance and diversity, and guided by the principles of synodality and subsidiarity.

Sense of Faith of the Faithful – ‘sensus fidei fidelium’ (cf. International Theological Commission) The Church teaches that the congregation of the faithful cannot err in matters of faith. While the faith of the universal Church is authoritatively expressed by her prelates, each believer has a personal instinct of faith. The ITC further stated that the sense of faith of the faithful “is a sort of spiritual instinct that enables the believer to judge spontaneously whether a particular teaching or practice is or is not in conformity with the Gospel and with apostolic faith. While the validity and importance of different church teachings cannot be the subject of a popular vote, the degree to which they are or are not accepted by most Catholics is important.”

The Second Vatican Council’s teaching regarding the laity, the document on Revelation says: “All of the baptized participate in the prophetic office of Jesus Christ … The Holy Spirit anoints them and equips them conferring on them a very personal and intimate knowledge of the faith of the Church…. As a result, the faithful have an instinct for the truth of the Gospel, which enables them to recognize and endorse Christian doctrine and practice, and to reject what is false.”

Your donations are most appreciated 

YOUR GIFT – IN ANY AMOUNT – IS PRICELESS

When you make a donation to support our cause, you join with others who are investing in restoring our Church to what Jesus intended. The dollars we receive are used to run our programs and to reach a broad spectrum of the People of God. We are focused on reaching out to the Faithful, reform activists, young adults as well as those who feel abandoned by the Church, to mention just a few. Your personal contributions in offering your suggestions and your donations are most appreciated.

To remain silent is to be complicit with our Church as it is now. If we do nothing, nothing is likely to happen. But if each of us is willing to do something, join a synodal gathering or start one of your own with a few close friends. Remember, where two or three are gathered in His name, there God is in the midst of them. Let’s all do our part to step out of the pews, to come together and speak. But none of us can do this alone. We need to join our voices together and be a synodal Church to stay abreast of what is happening with each stage of the Synod from now through 2024 and beyond. Becoming a synodal Church will only happen if we, the People of God, stay involved in the process. Thank you again to all who joined in any of our synodal gatherings.

On behalf of the CCRI steering committee,

Rene Reid

CCRI director