Pope Francis and Major Archbishop Sviatoslav Shevchuk, head of the Ukrainian Greek Catholic Church. / Mazur/cbcew.org.uk/ Олег Чупа via Wikimedia (GFDL).
Rome, Italy, Feb 25, 2022 / 13:50 pm (CNA).
Pope Francis told the leader of the Ukrainian Greek Catholic Church on Friday that he would do everything he can to help end the Ukraine conflict.
The pope called Major Archbishop Sviatoslav Shevchuk, who is based in the Ukrainian capital Kyiv, in the late afternoon on Feb. 25, according to the Secretariat of the Major Archbishop in Rome.
“During the phone call, Pope Francis was concerned about the situation in the city of Kyiv and in general throughout Ukraine. Pope Francis told His Beatitude: ‘I will do everything I can,’” the secretariat said.
Shevchuk had been due to travel to the Italian city of Florence to take part in a meeting of bishops from countries surrounding the Mediterranean Sea. But after Russian President Vladimir Putin ordered troops into Ukraine on Feb. 24, the major archbishop canceled the trip to remain with his flock.
During the phone call, the pope reportedly asked about priests and bishops in areas where there is heavy fighting between Ukrainian and Russian forces.
He thanked the Ukrainian Greek Catholic Church, the largest of the 23 Eastern Catholic Churches in full communion with Rome, for its closeness to the Ukrainian people.
“In particular, the pope praised the decision to remain among the people and at the service of the most needy, even making available the basement of the Greek Catholic Cathedral of the Resurrection in Kyiv to give shelter to people,” the secretariat said.
Pope Francis visited the Russian Embassy to the Holy See on Friday morning to express his concern at the war.
The pope assured Shevchuk of his closeness, support, and prayers for Ukraine. He also sent his blessing to the suffering people of Ukraine.
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CNA Staff, Mar 17, 2021 / 05:36 pm (CNA).- Christianity can shed light on the path forward for the peace process in Ireland, religious and political coexistence, and understanding the shared the history of Ireland’s peoples, religious leaders of major religious groups said in a joint St. Patrick’s Day message as major centenaries approach in 2021.
“Christ’s teaching, ministry and sacrifice were offered in the context of a society that was politically divided, wounded by conflict and injustice. His call to ‘render to Caesar the things that are Caesar’s and to God the things of God’ conveyed the reassurance that beneath these societal fractures lay a deeper source of connection because all things belong to God,” said the March 17 statement “In Christ We Journey Together.”
“Jesus lived out this message of hope by repeatedly and intentionally crossing social boundaries to affirm the dignity of those who had been marginalized or excluded by his own people and by society,” the message continued. They cited gospel stories like Christ’s encounter with the woman of Samaria, saying, “Christ does not seek to minimize differences, but rather to establish connection through gracious listening, replacing exclusion and shame with the hope of new beginnings.”
Archbishop Eamon Martin of Armagh was a signer of the statement, as was his Church of Ireland counterpart, John McDowell. Other signers were Dr. David Bruce, Moderator of the General Assembly of the Presbyterian Church in Ireland; Dr. Thomas McKnight, President of the Methodist Church in Ireland, and Dr. Ivan Patterson, President of the Irish Council of Churches.
The signers also filmed readings of the statement in a video message at St. Patrick’s Church of Ireland Cathedral in Armagh, the historic center of Irish Christianity.
“In our approach to the past we have a moral responsibility to acknowledge the corrosive impact of violence and words that can lead to violence, and a duty of care to those still living with the trauma of its aftermath,” the statement said.
The year 2021 will mark the centenary of the close of the Irish War of Independence and the Truce of July 11 which halted the war. This is followed by the Dec. 6 anniversary of the signing of the Anglo-Irish Treaty, which led to the partition of Ireland into the predominantly nationalist and Catholic Irish Free State, and the predominantly pro-United Kingdom and Protestant Northern Ireland.
Disputes over the treaty among nationalists led to the Irish Civil War, while Catholics in Northern Ireland would suffer discrimination and political and economic exclusion that helped to fuel further discord. A period of civil strife, reprisals, and terrorism known as The Troubles began in the late 1960s and largely closed with the 1998 Good Friday Agreement.
However, the departure of the U.K. from the European Union called “Brexit” has caused continued uncertainty and fears that the political border will again be a source of difficulty. There have been occasional violent paramilitary actions driven in part by renewed sectarian or political tensions.
In such a situation, the Christian leaders called for wisdom.
“Every generation of leaders, civil and political, is called to make choices about the structures that govern our life in community, now and in the future, in circumstances that will always be less than ideal,” they said. Significant anniversaries are a chance to reflect and re-examine “the contrasting and intertwined narratives of conflict and compromise that surround these pivotal points in our history.”
“We find inspiration and encouragement in the progress that has been made through our peace process in building relationships of mutual respect and trust across these islands,” they continued. “These relationships are often tested, and will at times be found wanting, but our communities have also demonstrated great resilience, solidarity and compassion, evident most recently in the response to Covid–19.”
“Some may struggle with the concept of a shared history when it comes to the centenary of the partition of Ireland, the establishment of Northern Ireland and the resulting reconfiguration of British–Irish relationships,” they added. “What is undeniable, however, is the reality that we have to live in a shared space on these islands, and to make them a place of belonging and welcome for all.”
The ecclesial leaders praised “considerable progress” in “addressing unjust structures that excluded people and unfairly limited their life chances.”
“The power of institutions has diminished, leading to greater accountability for those in leadership. This helps create an environment where we can value our different identities in a pluralist public square, conscious of both our rights and responsibilities. Yet there is much work still to do,” they said.
They warned against the temptation to retreat into online spaces or other areas where “our definition of community is limited to those who agree with us.” Doing so, they said, “leads to an increasingly fragmented society in which too many people fall through the cracks.”
They said there is a need “to be intentional in creating the spaces for encounter with those who are different from us, and those who may feel marginalized in the narratives that have shaped our community identity.”
“This will require us to face difficult truths about failings in our own leadership in the work of peace and reconciliation,” the leaders said. “As Christian churches we acknowledge and lament the times that we failed to bring to a fearful and divided society that message of the deeper connection that binds us, despite our different identities, as children of God, made in His image and likeness. We have often been captive churches; not captive to the Word of God, but to the idols of state and nation.”
That said, they added that Christian communities can contribute to society.
“Churches, alongside other civic leaders, have a role to play in providing spaces outside political structures that give expression to our inter–connectedness and shared concern for the common good,” they added. “It is our hope that shared reflection on our past will support and strengthen this engagement, inspiring us to renew our commitment to the work of building peace for the future.”
President Joe Biden speaks at Madison Area Technical College in Madison, Wisconsin, April 8, 2024. / Credit: ANDREW CABALLERO-REYNOLDS/AFP via Getty Images
Washington, D.C. Newsroom, Apr 8, 2024 / 16:50 pm (CNA).
President Joe Biden’s reelectio… […]
Bishops process into St. Peter’s Basilica for the closing Mass of the first assembly of the Synod on Synodality on Oct. 29, 2023. / Vatican Media
Rome Newsroom, Jul 9, 2024 / 06:00 am (CNA).
The guiding document for the final part of the Synod on Synodality, published Tuesday, focuses on how to implement certain of the synod’s aims, while laying aside some of the more controversial topics from last year’s gathering, like women’s admission to the diaconate.
“Without tangible changes, the vision of a synodal Church will not be credible,” the Instrumentum Laboris, or “working tool,” says.
The six sections of the roughly 30-page document will be the subject of prayer, conversation, and discernment by participants in the second session of the 16th Ordinary General Assembly of the Synod of Bishops, to be held throughout the month of October in Rome.
Instead of focusing on questions and “convergences,” as in last year’s Instrumentum Laboris, “it is now necessary that … a consensus can be reached,” said a FAQ page from synod organizers, also released July 9, answering a question about why the structure was different from last year’s Instrumentum Laboris.
The guiding document for the first session of the Synod on Synodality in 2023 covered such hot-button topics as women deacons, priestly celibacy, and LGBTQ outreach.
By contrast, this year’s text mostly avoids these subjects, while offering concrete proposals for instituting a listening and accompaniment ministry, greater lay involvement in parish economics and finances, and more powerful parish councils.
“It is difficult to imagine a more effective way to promote a synodal Church than the participation of all in decision-making and taking processes,” it states.
The working tool also refers to the 10 study groups formed late last year to tackle different themes deemed “matters of great relevance” by the Synod’s first session in October 2023. These groups will continue to meet through June 2025 but will provide an update on their progress at the second session in October.
The possibility of the admission of women to the diaconate will not be a topic during the upcoming assembly, the Instrumentum Laboris said.
The new document was presented at a July 9 press conference by Cardinals Mario Grech and Jean-Claude Hollerich, together with the special secretaries of the synodal assembly: Jesuit Father Giacomo Costa and Father Riccardo Battocchio.
“The Synod is already changing our way of being and living the Church regardless of the October assembly,” Hollerich said, pointing to testimonies shared in the most recent reports sent by bishops’ conferences.
The Oct. 2-27 gathering of the Synod on Synodality will mark the end of the discernment phase of the Church’s synodal process, which Pope Francis opened in 2021.
Participants in the fall meeting, including Catholic bishops, priests, religious, and laypeople from around the world, will use the Instrumentum Laboris as a guide for their “conversations in the Spirit,” the method of discussion introduced at the 2023 assembly. They will also prepare and vote on the Synod on Synodality’s advisory final document, which will then be given to the pope, who decides the Church’s next steps and if he wishes to adopt the text as a papal document or to write his own.
The third phase of the synod — after “the consultation of the people of God” and “the discernment of the pastors” — will be “implementation,” according to organizers.
Prominent topics
The 2024 Instrumentum Laboris also addresses the need for transparency to restore the Church’s credibility in the face of sexual abuse of adults and minors and financial scandals.
“If the synodal Church wants to be welcoming,” the document reads, “then accountability and transparency must be at the core of its action at all levels, not only at the level of authority.”
It recommends effective lay involvement in pastoral and economic planning, the publication of annual financial statements certified by external auditors, annual summaries of safeguarding initiatives, the promotion of women to positions of authority, and periodic performance evaluations on those exercising a ministry or holding a position in the Church.
“These are points of great importance and urgency for the credibility of the synodal process and its implementation,” the document says.
The greater participation of women in all levels of the Church, a reform of the education of priests, and greater formation for all Catholics are also included in the text.
Bishops’ conferences, it says, noticed an untapped potential for women’s participation in many areas of Church life. “They also call for further exploration of ministerial and pastoral modalities that better express the charisms and gifts the Spirit pours out on women in response to the pastoral needs of our time,” the document states.
Formation in listening is identified as “an essential initial requirement” for Catholics, as well as how to engage in the practice of “conversation in the Spirit,” which was employed in the first session of the Synod on Synodality.
Pope Francis and delegates at the Synod on Synodality at the conclusion of the assembly on Oct. 28, 2023. Credit: Vatican Media
The document says the need for formation has been one of the most universal and strong themes throughout the synodal process. Interreligious dialogue also is identified as an important aspect of the synodal journey.
On the topic of the liturgy, the Instrumentum Laboris says there was “a call for adequately trained lay men and women to contribute to preaching the Word of God, including during the celebration of the Eucharist.”
“It is necessary that the pastoral proposals and liturgical practices preserve and make ever more evident the link between the journey of Christian initiation and the synodal and missionary life of the Church,” the document says. “The appropriate pastoral and liturgical arrangements must be developed in the plurality of situations and cultures in which the local Churches are immersed …”
How it was drafted
Dubbed the “Instrumentum Laboris 2,” the document released Tuesday has been in preparation since early June when approximately 20 experts in theology, ecclesiology, and canon law held a closed-door meeting to analyze around 200 synod reports from bishops’ conferences and religious communities responding to what the Instrumentum Laboris called “the guiding question” of the next stage of the Synod on Synodality: “How to be a synodal Church in mission?”
After the 10-day gathering, “an initial version” of the text was drafted based on those reports and sent to around 70 people — priests, religious, and laypeople — “from all over the world, of various ecclesial sensitivities and from different theological ‘schools,’” for consultation, according to the synod website.
The XVI Ordinary Council of the General Secretariat of the Synod, together with consultants of the synod secretariat, finalized the document.
According to the working tool, soliciting new reports and feedback after the consultation phase ended is “consistent with the circularity characterizing the whole synodal process.”
“In preparation for the Second Session, and during its work, we continue to address this question: how can the identity of the synodal People of God in mission take concrete form in the relationships, paths and places where the everyday life of the Church takes place?” it says.
The document says “other questions that emerged during the journey are the subject of work that continues in other ways, at the level of the local Churches as well as in the ten Study Groups.”
Expectations for final session
According to the guiding document, the second session of the Synod on Synodality can “expect a further deepening of the shared understanding of synodality, a better focus on the practices of a synodal Church, and the proposal of some changes in canon law (there may be yet more significant and profound developments as the basic proposal is further assimilated and lived.)”
“Nonetheless,” it continues, “we cannot expect the answer to every question. In addition, other proposals will emerge along the way, on the path of conversion and reform that the Second Session will invite the whole Church to undertake.”
The Instrumentum Laboris says, “Synodality is not an end in itself … If the Second Session is to focus on certain aspects of synodal life, it does so with a view to greater effectiveness in mission.”
In its brief conclusion, the text states: “The questions that the Instrumentum Laboris asks are: how to be a synodal Church in mission; how to engage in deep listening and dialogue; how to be co-responsible in the light of the dynamism of our personal and communal baptismal vocation; how to transform structures and processes so that all may participate and share the charisms that the Spirit pours out on each for the common good; how to exercise power and authority as service. Each of these questions is a service to the Church and, through its action, to the possibility of healing the deepest wounds of our time.”
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