Vatican City, Aug 6, 2017 / 06:08 am (CNA/EWTN News).- Through their prayers, people of various religions can work together for peace, Pope Francis has said to an interreligious prayer meeting in Japan.
Prayer “inspires and sustains our efforts for peace, because it helps to deepen our reciprocal respect for each other as persons, strengthens the bonds of love between us, and spurs us to make decisive efforts towards promoting just relations and fraternal solidarity,” the Pope said in a letter to the 30th Prayer Meeting on Mount Hiei in Kyoto.
The meeting was launched in 1987 by Etai Yamada, Supreme Head of the Tendai Buddhist denomination. The effort aimed to advance the Day of Prayer for Peace held under St. John Paul II in Assisi, Italy on Oct. 27, 1986.
Pope Francis praised the prayer meeting, saying it “contributes in a special way to the building up of that spirit of dialogue and friendship which allows the followers of the world’s religions to work together to open new paths for peace in our human family.”
The Roman Pontiff sent “cordial greetings” to Koei Morikawa, the 257th Supreme Priest of the Tendai Buddhist denomination, and representatives of other religious traditions at the meeting.
Pope Francis and Morikawa had met privately at the Vatican in September 2016. Tendai Buddhism was founded in Japan about 1,200 years ago.
Cardinal John Tong Hon, Bishop Emeritus of Hong Kong, delivered the Pope’s letter and read it to participants.
The annual prayer meeting will close Aug. 6, the anniversary of the dropping of the atomic bomb on Hiroshima.
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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.”
Vatican City, Sep 23, 2019 / 04:07 pm (CNA).- The Vatican’s Congregation for Catholic Education has temporarily suspended a decree from the Archbishop of Indianapolis that revoked the Catholic identity of a Jesuit high school. The suspension will have effect while the congregation considers an appeal of the decree.
The June 21 decree from Archbishop Charles Thompson said the archdiocese would no longer recognize Brebeuf Jesuit Preparatory School as Catholic, after a disagreement about the school’s employment of a teacher who attempted to contract a same-sex marriage.
Fr. Brian Paulson, SJ, head of the Jesuits’ Midwest Province, has led the appeal of the archbishop’s decree. After Thompson declined to rescind the decree, Paulson turned to the Congregation for Catholic Education to consider the matter.
The president of Brebeuf, Fr. Bill Verbryke, SJ, said Sept. 23 that the congregation “has decided to suspend the Archbishop’s decree on an interim basis, pending its final resolution of our appeal.”
Verbryke added that “It is very important to understand, however, what this temporary suspension of the Archbishop’s decree does NOT mean. It does not mean that the matter has been resolved, or that any permanent decision has been made. It also does not mean that anyone should infer that the Congregation for Catholic Education is leaning one way or the other on any of the issues at hand.”
“The Congregation has simply granted a temporary suspension of the Archbishop’s decree until it makes a final decision,” Verbryke explained in a message to the school community.
Verbryke noted that Thompson had “very kindly informed me that, as a result of this temporary suspension of his decree, Brebeuf is free to resume our normal sacramental celebrations of the Eucharist.”
The archbishop had already granted permission for daily Masses to be said at the school’s chapel, but had denied permission for Masses offered on particular occasions, such as an Aug. 15 “Mass of the Holy Spirit as a traditional opening-of-the-school-year- Mass.”
The school’s president said it is unknown how long the appeal process will last, “but please be assured that we are sincere in our desire to resolve our disagreement with the Archbishop and resume the strong relationship we had always enjoyed with the Archdiocese since our founding in 1962.”
He emphasized that the “process is ongoing in an environment of not only deep love for our Church, but also, despite our differences on this matter, deep respect for the Archbishop. Ultimately, our desire is to remain in full communion with the Catholic Church, without restrictions on our celebration of the Eucharist, and that our identity as a Catholic school be fully recognized and supported by the Archdiocese.”
Kris Mackey, advancement and communications director for the Jesuits’ Midwest province, told CNA that Verbryke’s letter “mirrored the letter” received from the Congregation for Catholic Education.
She added that the congregation’s suspension of Thompson’s decree was made at the congregation’s discretion, and that adjacent to its appeal, the province “had asked for the suspension during the time that the decision-making is happening.”
While the congregation “granted yes to the suspension,” Mackey reflected, “of course they’re discerning,” and how long the appeals process will last is unknown.
“The two are kind of unrelated,” she said. The suspension does not indicate the congregation is more likely to rule one way or another.
In a statement, the Archdiocese of Indianapolis said that the temporary suspension was “following standard canon-law procedures,” and that “this is a common, temporary, measure that does not affect a final determination.”
The local Church added that it awaits a final determination from the Congregation for Catholic Education.
The archdiocese had announced June 20 that “every archdiocesan Catholic school and private Catholic school has been instructed to clearly state in its contracts and ministerial job descriptions that all ministers must convey and be supportive of all teachings of the Catholic Church.”
Teachers, the archdiocese said in June, are classified as ministers because “it is their duty and privilege to ensure that students receive instruction in Catholic doctrine and practice. To effectively bear witness to Christ, whether they teach religion or not, all ministers in their professional and private lives must convey and be supportive of Catholic Church teaching.”
“Regrettably, Brebeuf Jesuit Preparatory School has freely chosen not to enter into such agreements that protect the important ministry of communicating the fullness of Catholic teaching to students. Therefore, Brebeuf Jesuit Preparatory School will no longer be recognized as a Catholic institution by the Archdiocese of Indianapolis.”
Layton Payne-Elliot, the Brebuef teacher who attempted a same-sex marriage, is civilly married to Joshua Payne-Elliot, who was dismissed earlier this year from a different Catholic high school in Indianapolis, because contracting a same-sex marriage violates archdiocesan policies and Catholic teaching.
Joshua Payne-Elliot filed a lawsuit against the archdiocese in protest of his dismissal, one day after having reached a settlement with Cathedral High School, where he had been employed.
The archdiocese has said that “religious liberty, which is a hallmark of the U.S. Constitution and has been tested in the U.S. Supreme Court, acknowledges that religious organizations may define what conduct is not acceptable and contrary to the teachings of its religion, for its school leaders, guidance counselors, teachers and other ministers of the faith.”
In a press conference June 27, Archbishop Thompson stressed that Payne-Elliot was removed not because he was homosexual, but because he had contracted a same-sex marriage, in opposition to Church teaching on marriage.
The conflict between Brebeuf and the archdiocese began with an archdiocesan request that the contract of Layton Payne-Elliot not be renewed because he is in a same-sex marriage.
The school leaders wrote in June that “after long and prayerful consideration, we determined that following the Archdiocese’s directive would not only violate our informed conscience on this particular matter, but also set a concerning precedent for future interference in the school’s operations and other governance matters that Brebeuf Jesuit leadership has historically had the sole right and privilege to address and decide.”
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