Roma Locuta Est

June 20, 2023 (Steven O’Reilly) – Today, there was a press conference held at the Vatican at which the Instrumentum Laboris for the upcoming Synod on Synods this October was released to the Vatican press corp.

While the Instrumentum Laboris is perhaps intended to appeal to the ears as convincing rhetoric, the Gettysburg Address it is not. No. Instead, as has come to be expected of such ‘clerical-speak‘ in recent decades, it is but a mealy-mouthed stream of ambiguous, nauseating, pablum.  Be prepared to see the word “synod” used copiously, such as talk of a “synodal journey“, and of a “synodal Church,” and other such clunky, effete, corporate-HR prose, e.g., “A synodal Church cannot be understood other than within the horizon of communion, which is always also a mission to proclaim and incarnate the Gospel in every dimension of human existence.”  Huh?

While you may be wondering what happened to “Catholic Church,” you will be asking yourself what is a “synodal Church?”  What the heck is that?  Well, regarding it, the Instrumentum Laboris speaks of (emphasis in the original):

…desire for a Church that is also increasingly synodal in its institutions, structures and procedures, so as to constitute a space in which common baptismal dignity and co-responsibility for mission are not only affirmed, but exercised, and practised. In this space, the exercise of authority in the Church is appreciated as a gift, with the desire that it be increasingly configured as “a true service, and in Holy Scripture it is significantly call ‘diakonia’ or ministry” (LG 24), following the model of Jesus, who stooped to wash the feet of his disciples (cf. Jn 13:1-11).

Huh?  Well, the bolded emphasis was in the original…so we know Instrumentum Laboris speaks of the Church being increasingly something….different?  Something else?

So, what does this all mean?  What is a “synodal Church“?  Well, we are told, for one, “A synodal Church is a listening Church.”  Ok, more bold in the original text so that must be important.  But despite the flowery rhetoric though…listening to whom?  And how is that distinct from the Catholic Church, founded by Christ, which we know?

What does that mean to be a “listening Church”?  The document tells us “a synodal Church desires to be humble, and knows that it must ask forgiveness and has much to learn.”  Ok…but why does the Instrumentum Laboris sound so wishy-washy, weak, apologetic, and lacking in confidence on this point?  Of course, the Church learns — from the Holy Spirit, just as the Lord said: “But the Paraclete, the Holy Ghost, whom the Father will send in my name, he will teach you all things, and bring all things to your mind, whatsoever I shall have said to you” (John 14:26); and the Catholic Church teaches in the Lord’s name: “Teaching them to observe all things whatsoever I have commanded you: and behold I am with you all days, even to the consummation of the world” (Matthew 28:20).

But we are not yet through with the Instrumentum Laboris’ ‘definition’, such as it is, of “synodal Church.”  It goes on to say, cue the eye-roll, “A synodal Church is a Church of encounter and dialogue.”  Again, they bolded that, just so you wouldn’t miss it! But hold on, the bolded-blather continues: “a synodal Church is open, welcoming and embraces all;” and “a synodal Church promotes the passage from “I” to “we;” and “a synodal Church confronts honestly and fearlessly the call to a deeper understanding of the relationship between love and truth.”  Ok…do you understand yet?  Wait…hold on…there’s more.   “Characteristic of a synodal Church is the ability to manage tensions without being crushed by them.” Further, the document says “Trying to walk together also brings us into contact with the healthy restlessness of incompleteness,” and “a synodal Church is also a Church of discernment.”  That is but a sampling of the sickening, and effete clerical speech that permeates the Instrumentum Laboris.  So much for letting ‘one’s yes mean yes, and one’s no mean no’ (cf Matthew 5:37)

During the press conference, American journalist Diane Montagna called out a specific question found within the Instrumentum Laboris (see HERE).  Ms. Montagna drew the panel of Cardinals and bishops attention to the following text:

6) How can we create spaces where those who feel hurt by the Church and unwelcomed by the community feel recognised, received, free to ask questions and not judged? In the light of the Post-Synodal Apostolic Exhortation Amoris Laetitia, what concrete steps are needed to welcome those who feel excluded from the Church because of their status or sexuality (for example, remarried divorcees, people in polygamous marriages, LGBTQ+ people, etc.)?  (Source: “Instrumentum laboris” della XVI Assemblea Generale Ordinaria del Sinodo dei Vescovi; B 1.2, “Questions for Discernment”, #6)  

Ms. Montagna, having cited the question above, then posed her own question to the panel of bishops, headed by Cardinal Hollerich:

“…isn’t the only possible answer to these questions that for these people to feel fully accepted the Church must change her teaching on the inherent immorality of any use of the sexual faculty outside of a lifelong and an exclusive monogamous union of one man and one woman?  And why would that subject be up for discussion”?[1]

The reader should listen to Cardinal Hollerich’s response and other responses to Ms. Montagna’s excellent question.  It is interesting and revealing to see him dance around, in his attempt to answer it…or rather not answer it as the case may be (see for yourself HERE).  In concluding his response to Montagna, he says “…we do not speak about the Church’s teaching, that is not our task, that is not our mission…we just speak to welcome everybody who wants to walk with us. That is something different.” Indeed, given the Church’s task and mission is the salvation of souls….that is “something different”!

So, indeed, echoing Ms. Montagna: why is this question even being asked by the synod’s Instrumentum Laboris? Having seen a similar question originally posed in the Synod on the Family on the question of Communion for the Divorced and Remarried, and knowing what transpired afterwards regarding it with the publication of Amoris Laetitia, it is concerning such an obviously loaded question is now posed by the current Instrumentum Laboris with regard to homosexual and other sexual relationships.  Indeed, it is all the more troubling since Amoris Laetitia is explicitly mentioned within the question.  Does saying “in light of the Post-Synodal Apostolic Exhortation Amoris Laetitia” and speaking of “concrete steps” hint at opening the possibility of communion to those in same-sex and other other, fornicating relationships?  [NB: Be sure to listen to the “popeslainers” over the next few month, and next couple of years, to see how their answers evolve].

It is concerning this question is even asked.  It is also concerning, as the Cardinal indicated, the Pope approved of the question’s inclusions in the Instrumentum Laboris.  So, do not be surprised if such suggestions like applying an Amoris Laetitia solution arise during the upcoming Synod this October, and again in October 2024.  The fact the question has now been posed, and the manner in which has been, is indeed concerning — to say the least.  The Instrumentum Laboris‘s soft, effete rhetoric seems intended to please and “tickle the ears,” — and in the process, intended or not, obscures the potentially sinister, and loaded nature of question #6 — bringing to my mind one biblical verse in particular, i.e., 2 Timothy 4:1-4:

“I charge thee, before God and Jesus Christ, who shall judge the living and the dead, by his coming, and his kingdom:  Preach the word: be instant in season, out of season: reprove, entreat, rebuke in all patience and doctrine.  For there shall be a time, when they will not endure sound doctrine; but, according to their own desires, they will heap to themselves teachers, having itching ears: And will indeed turn away their hearing from the truth, but will be turned unto fables.” (2 Timothy 4:1-4)

Once, Cardinal Burke told us a “formal correction” was coming with regard to Amoris Laetitia. Had this “correction” been issued back in 2017, perhaps there might have been a chance to forestall, or at least delay this current synodal question.  But, it seems, clearly, other voices counseled against it; perhaps appealing to prudence. However, the issues posed by Amoris Laetitia have not dissipated, and may now be applied to same-sex and other ‘irregular’ relationships.

But, should this be the case, let’s hope and pray that at least now, more cardinals, and bishops will step forward and remember verse 5 of 2 Timothy 4: “But be thou vigilant, labour in all things, do the work of an evangelist, fulfill thy ministry. Be sober” (2 Timothy 4:5).  May more bishops and cardinals have the courage to fulfill their duty…and to fulfill their ministry…and when necessary, ‘to reprove, entreat, and rebuke in all patience and doctrine.’

Let us pray for Pope Francis that he remembers the Lord’s words to Peter: “Simon, Simon, behold Satan hath desired to have you, that he may sift you like wheat. But I have prayed for thee, that thy faith fail not: and thou being once converted, confirm thy brethren” (Luke 22:31-32).

Steven O’Reilly is a graduate of the University of Dallas and the Georgia Institute of Technology. A former intelligence officer, he and his wife, Margaret, live near Atlanta. He has written apologetic articles, and is author of Book I of the Pia Fidelis trilogy, The Two Kingdoms; and of Valid? The Resignation of Pope Benedict XVI. (Follow on twitter at @fidelispia for updates). He asks for your prayers for his intentions.  He can be contacted at StevenOReilly@AOL.com  or StevenOReilly@ProtonMail.com (or follow on Twitter: @S_OReilly_USA or on GETTR, TruthSocial, or Gab: @StevenOReilly).

Notes:

[1] My transcription of the GloriaTV clip of the news conference, and Diane Montagna’s question.