ASSOCIATIONS, A PRECIOUS RESOURCE TO BE ENHANCED

 

The “associative life” of ecclesial aggregations in the prism of Evangelii gaudium

 

Associations are a precious resource for the person and for society, therefore we must take care of them, with love, competence and constancy.

ITALIANO

-by Alberto Randazzo 

 Premise

The complex times that Catholic associations are going through, also confirmed by numerous studies of Sociology of Religion (such as those of Roberto Cipriani and Franco Garelli), should not lead to complaints, pessimism, or discouragement. However, it should not be underestimated and requires it to be, once again, analyzed. This is certainly not the place to do so. With these few pages, instead, we intend to gather, from the ever-current Evangelii gaudium of Pope Francis (from now on, EG), some precious indications that seem to mark a framework within which the ordinariness of the "associative life", often tiring and full of obstacles, of ecclesial aggregations can be experienced today.

In the “change of era” (as the Pontiff defined it) that we are witnessing, there is the idea that the associated laity and the entire Church are called to make important choices. These choices cannot but start with a careful discernment of what is essential, to concentrate on the latter and leave aside the superfluous. It is not, in fact, the time to “embark” on numerous pastoral initiatives that, although praiseworthy, are not always successful due to the complexity of the life of those who should organize them and those who should be their recipients.

The Apostolic Exhortation now recalled, therefore, can indicate a path to follow, offering valuable insights that we wish to share here.

Practical suggestions from Evangelii gaudium

It is necessary to start from the assumption that professing the faith in association remains a precious way of evangelization and responsible participation – in solidarity – “in the life and mission of the Church” (Christifideles laici 29, but see also EG 29) for one’s own salvation and that of others, constituting at the same time a means of contrasting individualism (see EG 67) and clericalism (see EG 102), provided that it does not become an occasion for spiritual worldliness on the part of individuals (EG 93 ff.). Moreover, as we know, “no one is saved alone” (EG 113). To this we must add that “it is in communion, even if it requires effort, that a charism is revealed authentically and mysteriously fruitful” (EG 130).

 Rediscovering charisma

In this last regard and as a preliminary point, it is possible to specify that the first concrete action that the individual realities are called to put into practice is precisely that of rediscovering the charisma that is at the basis of the associative identity. In fact, it is necessary to remain faithful to the latter even with the appropriate adaptations and adjustments that the era in which one operates requires. This certainly does not mean, as will be said shortly, closing oneself in, but making that charisma available to all, for the "common good" (1Cor 12, 4-11).

Be bold and creative.

This is why one of the essential commitments that associations and movements must try to put into practice cannot but be aimed at countering the "logic of 'it has always been done this way'", which the Apostolic Exhortation in question discusses (at n. 33); this, however, involves the ability to "be bold and creative in this task of rethinking the objectives, structures, style and methods of evangelization of one's communities" (again, EG 33; see also EG 129). It appears necessary and urgent to open to novelty (and to those who bring such novelty), certainly not to deny what has been done in the past, but to update the associative dynamics to the times in which we live. On the other hand, "every authentic evangelizing action is always 'new'" (EG 11). What has been said, however, must not allow the merely "administrative" aspect to come before the pastoral one (see EG 63).

Reading the signs of the times

Therefore, a careful reading of the “signs of the times” is urgently needed (see EG 51), which promotes a fruitful discernment, a verification of the associative style, a sort of “examination of conscience” from which no one can withdraw. This appears precious to grasp reality and measure the activity that is carried out with the needs, but also with the limits and opportunities of this time. On the other hand, Christians are called to live an “incarnated” faith, which cannot be “intimist” (see EG 233, 262) but which must be fully immersed in the complexity of “weekly life”, precisely because Christians, although not of the world, are in the world (see Letter to Diognetus).

Indeed, it is necessary to remember that “the reality is greater than the idea” (EG 231). This awareness, at times a little bitter, must spur lay associates to abandon certain ideas, at first sight interesting and considered “winning,” to come to terms with the “spatial” and “temporal” context in which they operate. Many times, in fact, with “lay maturity,” it is appropriate not to persist in wanting to pursue at all costs certain projects for the pursuit of which one does not have the necessary strength. The choice (often, forced) of having to make a careful selection of the initiatives to propose must not appear to be a defeat. On the other hand, before building a tower, should one not calculate whether one has the “means to complete it”? (cf. Lk 14, 28-33).

Intercepting real questions

The ability to read reality becomes in fact precious in order not to give answers "to questions that no one asks" (EG 155). Unfortunately, however, sometimes the impression one gets is that one is going "in vain", one works hard but the results are poor and the appeal towards associations has diminished (we will return to this point). Probably, however, the problem is upstream, in that one does not have the ability to intercept the real questions of today's men and women and instead it is necessary to do so, because only in this way is it possible to try to provide the answers that are truly of interest, going towards that existential search for God that - even unconsciously - unites human beings (or the majority of them).

The danger of self-reflexivity

There is no doubt, then, that “associative life” must avoid self-referentiality. Opening up to others (see EG 91 ff.), in a spirit of communion, with good listening skills and the desire to collaborate fraternally, appears fundamental. Being an “outgoing” Church (EG 20 ff.), in fact, also implies the willingness to abandon, when necessary, one’s original personal determinations, allowing oneself to be questioned by the points of view of others, often different from one’s own.

What has just been said requires the laity to refine themselves in the art of dialogue (see EG 74, but also 238 ff.), both internally and with those who profess another faith (EG 250 ff.), with atheists and agnostics and, in general, with non-ecclesial associations (see EG 257). This necessarily requires the good will to abandon forms of rigidity, assuming a capacity for mediation, not free from parrhesia.

It is necessary, therefore, to experiment with the art of inclusiveness and welcome, in the awareness that "the joy of the Gospel is for all people; it cannot exclude anyone" (EG 23). In fact, it is necessary not to fall into the temptation of "closed" groups (as such, repulsive), which are difficult to access.

Care, proximity, consistency.

In fact, “associative life” must be marked by the “healthy rhythm of proximity” (EG 169), so that members are true “traveling companions” to those they meet on their path (see EG 171 ff.).

Moreover, considering the intrinsic “social dimension of evangelization” (EG 176 ff.), it is appropriate to take into consideration socio-political commitment (see, esp., EG 205), as an operational modality at the service of others and, therefore, of the common good. The “concern for the poor and for social justice” (EG 201) cannot but unite all lay faithful, both at an individual and collective level (and, therefore, also, associated). For Francis, it is in fact “important that ecclesial groups participate in public debate, that is, that they ‘enter deeply into society’” (EG 269).

A missionary creativity

To achieve what is being said, however, a “missionary creativity” is needed (EG 28), which is a particular way of exercising charity, together with a vital desire to leave something good after one's passage on earth (EG 183).

Missionary work, in ways appropriate to the times, remains the urgency of ecclesial groups and of the entire Church (and therefore also of parishes) (see EG 15). It constitutes that essential, which was mentioned above and which we must strive for (see EG 35).

At the same time, however, one cannot help but point out how it is necessary to recover the primacy of the purely spiritual aspect, which must be carefully cared for (see EG 262) also by practicing missionary work (see EG 272); in many cases, in fact, as Francis observes, activities (however few or many they may be) are "lived badly" precisely because of a lack of that spirituality which should be at their basis (see EG 82).

Continuous training

Finally, one cannot overlook the importance of formation, which must constitute a specific area of commitment for the aggregations and a need to which the ecclesiastical hierarchy should pay particular attention, supporting those associative experiences that are already working in this direction (without, clearly, ignoring the others). In fact, "the formation of the laity and the evangelization of professional and intellectual categories represent an important pastoral challenge" (EG 102, but see also 121, 160).

In conclusion

Catholic associationism is in crisis (or, at least, is in difficulty) because it is no longer “contagious;” and yet, the Church grows (or should grow) “by attraction” (EG 14). In this regard, we should ask ourselves if we are (and have been) able to involve those who observe us from “outside.” As we know, “contemporary man listens more willingly to witnesses than to teachers, […] or if he listens to teachers, it is because they are witnesses,” as Paul VI prophetically said (Evangelii nuntiandi, 41). Good testimony, moreover, is the best way to promote associations.

Communion in differences

One cannot underestimate the sad internal conflict that is sometimes seen in aggregations and that translates into a “counter-testimony.” Although, as the Holy Father points out, conflict must be welcomed and accepted (as it is typical of every human reality), at the same time, it cannot trap (see EG 226), but must become a “link in a new process” (EG 227) through a “communion in differences” (EG 228). The “conviviality of differences” that Don Tonino Bello spoke about comes to mind, as well as the famous phrase that John XXIII pronounced the evening before the opening of the Council, when he urged us to consider what would unite rather than what would divide (he said: “to grasp what unites us, to leave aside, if there is, something that can keep us in difficulty a little”).

As RA Livatino said, at the end of our life "no one will come to ask us how much we have been believers, but credible"; are we? Our credibility, in short, is based on the Love that we have been able to give and to give to each other (the reference, obviously, is to St. John of the Cross).

The patience of the sower

Furthermore, in an age in which we are accustomed to having everything immediately, it is necessary to cultivate the patience of the sower who knows that the fruits of the work done will be harvested in time or by others (see EG 82 and 223). In fact, even among many difficulties, it is necessary to nourish the certainty that "in the midst of darkness something new always begins to bloom, which sooner or later produces fruit" (EG 276).

In fulfillment of the lay vocation (see EG 85), the fear of defeat – which is often present and immobilizing – must be responded to with commitment, that is, with a “creative and generous dedication” (EG 279) that is aimed at “initiating processes” and not at “possessing spaces” (EG 223) to fill roles.

Synodality

Before concluding, let me make a note: someone may have noticed that the term “synodality” has never been used, not only because Evangelii gaudium does not give it particular prominence, but also because this word is over-recited and not practiced as much. While it is true that the Church is either synodal or lacks a constitutive element, it seems preferable here to speak of “communion” (cf. EG 23, 28, 31, but passim ); the latter, founded on the co-responsibility of lay people, pastors and religious, must characterize the way of being and operating of the Church. Only in this way is it possible, truly, to “walk together;” even in this regard, however, there is still a long way to go.

In today's "associative life" there is no shortage of difficulties and challenges that must be faced (see EG 75), but Pope Francis invites us not to give up (EG 3) and reminds us that "challenges exist to be overcome" (EG 109).

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SYNOD BRIEFING: A NEW WAY TO BE THE CHURCH

 At the Synod press briefing on Friday, Dr. Paolo Ruffini reveals how the final Synthesis Report will be voted at the Assembly, and Fr. Timothy Radcliffe asserts that fear of synodality grows out of misunderstanding of its true purpose.

 

-By Osservatore Romano

 

"Let us not grow weary of praying incessantly for peace."

 With these words, Cardinal Mario Grech, Secretary General of the General Secretariat of the Synod of Bishops, opened the proceedings in the Paul VI Hall on Friday morning, recalling that “today is a day of fasting and prayer for peace." The entire Assembly is scheduled to gather at 6 p.m. in St. Peter's Basilica for the Rosary and Eucharistic Adoration with Pope Francis.

 This was announced by Dr. Paolo Ruffini, Prefect of the Dicastery for Communication and President of the Information Commission of the Synod, during Friday’s press briefing, which began at 2:20 p.m. in the Holy See Press Office and was introduced by Deputy Director Cristiane Murray.

 Dr. Ruffini: Towards the vote on the "Synthesis Report"

"At this morning's General Congregation, there were 320 members present due to concurrent commitments in the Roman Curia and other meetings," Dr. Ruffini stated in reporting on the progress of the synodal works. "After prayer and before the discussion in the Circles and the free interventions—aimed at gathering questions, suggestions, and proposals regarding the next phase of the synodal process that will accompany us until October of the coming year—some information was given regarding the final drafting of the Synthesis Report."

 "Yesterday, at the end of the discussion on the first draft of the Report," the Prefect explained, "we collected 1,125 collective 'modi' from the Circles and 126 individual 'modi.' All 'modi' have been and will be taken into consideration out of respect for those who submitted them. The reception work is still ongoing. The writers and experts, to whom the Assembly offered a round of applause in gratitude, are working, even at night, to prepare the updated version of the text."

 Dr. Ruffini clarified that "the intent is to first consider those 'modi' that have garnered broad consensus, so they can find their place in the updated text. After incorporating the 'modi' submitted by the Working Groups, the text will be examined this evening during the meeting of the Commission for the Synthesis Report."

 "In accordance with Article 33 § 2 of the Instruction on the Celebration of Synodal Assemblies," the Prefect added, "the Commission will be called to approve the text by an absolute majority. Subsequently, between tonight and tomorrow morning," he continued, "the final version of the text will be prepared, and tomorrow morning, the General Congregation scheduled in the calendar will not take place. Members will receive the text tomorrow mid-morning, and the official versions will be in English and Italian."

 "In this way," Dr. Ruffini stressed, "an effort has been made to provide everyone with sufficient time to read the Synthesis Report in its final version in advance, so they can better prepare for the afternoon vote. The text given to the members is strictly confidential and may not be disseminated in any way."

 "Tomorrow afternoon, the General Congregation will begin thirty minutes early, at 3:30 p.m.," the Prefect continued, explaining, "In the first part of tomorrow afternoon's General Congregation, the entire Synthesis Report will be read. After individual members have read it, the text will be collectively reread by the Assembly. Following this, the electronic vote will take place, allowing for the expression of individual votes on each paragraph of the text. To clarify the voting process this morning, a simulated vote was conducted at the end of the General Congregation. The secrecy of the vote was reaffirmed this morning. The system encrypts the data collected, preventing the identification of those who cast their votes."

 Going into the details of tomorrow's vote, Dr. Ruffini said, "On the screen of each tablet provided to the Synod members, the number of each chapter of the Report and all paragraphs marked with alphabetical letters will appear. Each member must cast their vote—yes or no—for each paragraph. According to Article 35 § 3 of the Instruction on the Celebration of Synodal Assemblies, abstention is not allowed. In accordance with § 4 of the same Article 35 of the Instruction, individual paragraphs are considered approved with a two-thirds majority of the members present at the vote."

 Dr. Ruffini also disclosed that "today, the Synod members were provided with meditations offered by Father Timothy Radcliffe, who was present at the briefing, during the spiritual retreat in Sacrofano. These meditations are compiled in a book available in Italian and English. And, by the express desire of the Holy Father as a gift to the Synod participants, a book (available in four languages: Italian, English, French, and Spanish) was published, containing the four letters that Father Radcliffe addressed to the Dominican Order during the years he served as the Master General."

 "On Sunday, the Eucharistic celebration for the conclusion of the Synod will be held at 10 a.m. in St. Peter's Basilica," the Prefect recalled. In conclusion, Dr. Ruffini revealed, "This morning's works were introduced by the current delegated President, Ibrahim Isaac Sedrak, Patriarch of Alexandria of the Copts."

 Pires: Toward greater synodal engagement

Sheila Pires, Secretary of the Information Commission, then presented the framework and contents of the interventions in the Working Groups, all focused on the subsequent phase in October 2024. The theme of the day was sharing ideas and proposals on methods and steps for the next phase of the synodal process before the second session.

 Many participants, she said, suggested that the duration of the next Assembly should be three weeks, not four. They also proposed allowing more time for personal reflection and meditation, fostering better participation through interventions in the Assembly. More group meetings were requested, based not so much on language but on each individual's background.

 Among the proposals was a brief summary of the Synthesis Document in more understandable language for everyone, especially for young people. It was also emphasized in the Hall "the importance of bringing 'conversations in the Spirit' to the communities to avoid the risk of discussions being disconnected from the concrete life of the people of God." Furthermore, "it was suggested to involve local communities at all levels, following a synodal path." Finally, Ms. Pires concluded, "proposals were made to apply synodality and co-responsibility, making good use of the possibilities already provided by canon law to involve young people, women, and deacons."

 Mother Angelini: Bringing Benedictine experience to the Halll

Mother Maria Ignazia Angelini, a Benedictine from the Viboldone Monastery, acted as a spiritual assistant at the Synod. She first confided that "this role deeply suits me, as I participate in listening and prayer and interact with the Synod members during the various breaks between the Working Groups. I come from a monastic experience within the Church, an experience that has been marginal since its origins but with a prophetic charge, and I think of Saint Benedict."

 Significantly, she continued, "being able to represent my absolute insignificance in this continuous thread of meaning in the history of the Church, stationed at the root of the issues that have been addressed, the root expressed in the monastic perspective on the life of the Church through the study of the Scriptures, prayer, and fraternal relationships, which becomes welcoming."

 From this perspective, the Benedictine nun further underscored the "revolutionary" nature of the Synod, "a change in the life of the Church, in the sense of inclusivity in presence," with "an opening in the ability to listen to differences, in the ability to look at reality, at a complex and indecipherable moment in history that calls for faith to provide a vision from the highest perspective, where the presence of God becomes flesh."

 "The Scriptures give us profound and luminous criteria for interpreting such terrible moments in history," Mother Angelini continued, praising the "profoundly innovative" way in which cardinals, bishops, theologians, and laity have come together, despite their differences, to pray together and listen to each other. It will be important, she concluded, "to see how we will move forward from this experience."

 Father Radcliffe: Learning synodal style together

Father Timothy Peter Joseph Radcliffe, a Dominican from the British Monastery of Oxford, also spoke as a spiritual assistant at the Synod. He mentioned that synodality is a part of the Dominican way of life, founded eight hundred years ago, in which decisions are made together. Being at his fourth Synod, he observed that this one is truly different from the others. "This is an extraordinary change in the way we are the Church together," he said, noting that simply seeing cardinals and young women from Latin America and Asia sitting together to talk is transformative from the perspective of people's experiences and being the Church.

 However, he assured, "it is certainly still a Synod of Bishops because it reveals very clearly what it means to be representatives of the episcopal college not as solitary individuals, but as bishops immersed in the conversation of their people," through "listening, speaking, learning together."

 Father Radcliffe also alluded to the changes for the Church's future that many expect: "This means that perhaps they are not looking for the right thing because we are gathered to understand how to be the Church in a new way, rather than making specific decisions; how we can be a Church that listens, and whose members listen to each other across different cultures, and listen to tradition over time. We are learning how to make decisions together, how to listen to each other: we are at the beginning of a learning process, so there will be obstacles and mistakes, and this is okay because we are on a journey."

 Moreover, he emphasized, "this learning process is of extraordinary importance today. We live in a world full of violence, with the breakdown of communication among people, as in the Middle East, Ukraine, and many parts of Africa, but also in our own countries, in Great Britain and the United States, where we see polarization. In some way, we must learn how to talk to each other and listen to each other. So, this Synod may not only be useful for healing the wounds of the Church but also for humanity."

 Frère Alois: A new way of being Church

Frère Alois, Prior of the Taizé Community since 2005, following the death of Frère Roger (he will leave office on 3 December, handing it over to Frère Matthew) and participating in the Synod as a "special invitee," began by quoting an expression confided to him by a Reformed pastor present in the Hall as a fraternal delegate: "This Synod is a profound experience of communion." These are significant words that testify to how the synodal assembly has genuinely been "open to all Christians and to the world." In this regard, Frère Alois recalled the ecumenical vigil held in St. Peter's Square on September 30, attended by representatives of various Christian churches and communities: "It is an image," he said, "of what we are currently experiencing in ecumenism; it is a kairos, an opening, a moment that allows us to advance in spiritual ecumenism" based on the awareness that "we are all baptized in Christ" and "part of one body." This, he added, "has been palpable throughout the Synod," especially in listening, simplicity, willingness to dialogue, and the joy of being together. "I truly hope that this style," he wished, "can spread to many places in the world" because the synodal process "is leading us into a new way of being the Church."

 No reason to fear of synodal method

In response to the first question from journalists, who asked if he considered himself one of the "builders" of this Synod in some way, given his books on communication that Pope Francis appreciated, Father Radcliffe said he did not have a particular role in this regard but participated in the common dialogue.

 

To the next question about the possibility of the Synod leading the Church to a new phase despite the skepticism of some, Frère Alois reiterated that he appreciated a certain evolution in the dialogue during the weeks of work. Participants from different cultural backgrounds tried to understand each other better, he said, stating that he was certain the Synod brought a transformation in their hearts according to "the path we all need to take together."

 Father Radcliffe echoed this by asserting that some people fear the synodal method because they do not understand it. They are afraid that synodal debates are political in nature and cause schisms, but the opposite is happening. "The Synod is an event of prayer and faith," he emphasized.

 In response to the question about what practical suggestions he would give to a parish priest to implement the concepts of this Synod, Father Radcliffe replied that the recurring theme of the Synod had been the criticism of clericalism. However, this should not alarm diocesan priests; instead, it is necessary to highlight every positive aspect of diocesan priesthood, its beauty, and to support the work of those who evangelize.

 When asked about any political readings of the Synod, Father Radcliffe emphasized that he did not believe that ideological conflict had emerged from the discussions. What had emerged were cultural differences. The beauty of Catholicism, he said, lies in welcoming people from all over the world because cultures have a beautiful diversity that enriches. What may be a concern for a particular cultural environment is not the same for those living elsewhere. Learning to be respectful of others' concerns, he said, is a much more important theme than ideological issues, which were not found in the Synod.

 In this regard, Brother Alois observed that we live in a world with increasing fears and anxieties. The temptation to embrace ideologies exists, but in the Church, one can truly go against the current and cross boundaries. He noted that this is evident with young people at Taizé, who want to be more understanding and respectful of different ways of expressing faith. In the Church, he concluded, a clearer way of living the beauty of diversity must be found.

 Father Radcliffe, in response to a question about the admission of homosexuals to the seminary, clarified that the issue is not exclusion but rather the fact that there are people who have made their sexuality "the center of their identity," which raises doubts about their suitability for the priesthood. When asked about the fruits the Synod can yield, the Dominican theologian reiterated that it was not just a dialogue exercise but primarily a sharing of experiences, appreciating everyone's openness to "the lives and experiences of people from different places." In the same vein, the Prior of Taizé emphasized how the method of listening had been fruitful, although it would take time to see the results of what was sown. He also appreciated the fact that "in this assembly, a space for listening has been provided following a profoundly evangelical method."

 Responding to a question about young people, Mother Angelini said that as she had not participated in the Working Groups, defined as a fruitful moment for experiencing the "transition from 'I' to 'we,'" her perspective is partial. However, it allowed her to grasp the seriousness of the problem. She explained the need for the Church to find an appropriate language, especially in the digital world and in the communication of new media, as well as a liturgical language that is outdated for the new generations. In this regard, the Synod highlighted the need for conversion.

 Mother Angelini continued by emphasizing that the presence of the Taizé brothers at the ecumenical prayer on 30 September was a significant moment. She stated that it now falls on the members of the Synod to bring these concerns to local Churches by identifying places for mutual listening to address the major issue of young people's absence from ecclesiastical life. Since this need was expressed at the Synod, Mother Angelini continued, it is now necessary to mediate and pray for places where young people feel called, attracted, and involved in a process of ecclesiastical conversion, not just personal dialogue. They need to share their stories and be included in paths of discernment, reading of history, and practical decision-making in their local churches.

 In response to a question, Dr. Ruffini reaffirmed that abstaining from the vote would not be possible and referred to the proposals discussed by each Group. In practice, the path from this point to the next assembly is still in progress and requires further discernment in dioceses. One significant aspect is how to involve the people of God, who live in very different places, which can be in a state of war or suffering, in a journey in which they are involved. The observations must be submitted to the Commission by tonight for them to be considered or for proposals to be made. Father Radcliffe added, "This is the first time that non-bishops have the right to vote."

 In response to a question about the importance of healing the wounds of humanity, Father Radcliffe said it is necessary to "try to reach out to wounded people and take care of them." He mentioned the experience of Luca Casarini, a Synod participant who is involved in saving migrants at sea. "Taking care of one another allows us to heal the wounds of others, and listening to the voices of wounded people is very important because it enables us to help them in their healing," he concluded.

 Regarding a possible direct connection between the Synod's reflection and the morning's statement concerning Father Rupnik - with the Pope's decision to waive the statute of limitations to allow a canonical procedure to take place – Dr. Ruffini said, "I don't think there is a connection with what the Synod has repeatedly emphasized and what the Church has been doing for years to address the issue of abuse and to undertake a journey of penance, which did not begin today, and work on the new rules that have been approved."

 The Synod, however, does not deal with individual cases, Dr. Ruffini added, emphasizing the important role of Pope Francis in the fight against abuse.

 

Vatican News

A CHURCH OF THE POOR

 Becoming a Church of the Poor

Each year, World Catholicism Week at DePaul University gathers scholars and practitioners from around the world to reflect on a theme. The 2023 gathering is about becoming a Church of the poor. How does the Church need to reform, and what kinds of internal and external resistance does it face? How is a reforming Church simultaneously a Church dedicated to the transformation of the world, addressing pressing concerns of economic, political, and environmental justice? Join speakers from the Philippines, Chile, Haiti, Brazil, Democratic Republic of the Congo, Indonesia, Nigeria, Argentina, the U.S., and Europe to discuss these topics. Registration for the conference (which can be followed virtually and runs from April 13 to 15) is free.

Devenir une église des pauvres

Chaque année, la Semaine mondiale du catholicisme à l'Université DePaul rassemble des universitaires et des praticiens du monde entier pour réfléchir sur un thème. Le rassemblement de 2023 vise à devenir une Église des pauvres. Comment l'Église doit-elle se réformer et à quels types de résistances internes et externes doit-elle faire face ? Comment une Église réformatrice est-elle en même temps une Église vouée à la transformation du monde, répondant aux préoccupations pressantes de justice économique, politique et environnementale ? Rejoignez des conférenciers des Philippines, du Chili, d'Haïti, du Brésil, de la République démocratique du Congo, d'Indonésie, du Nigéria, d'Argentine, des États-Unis et d'Europe pour discuter de ces sujets. L'inscription à la conférence (qui peut être suivie virtuellement et se déroule du 13 au 15 avril) est gratuite.

Convertirse en una Iglesia de los pobres

Cada año, la Semana del Catolicismo Mundial en la Universidad DePaul reúne a académicos y profesionales de todo el mundo para reflexionar sobre un tema. La reunión de 2023 se trata de convertirse en una Iglesia de los pobres. ¿Cómo necesita reformarse la Iglesia y qué tipos de resistencia interna y externa enfrenta? ¿Cómo una Iglesia reformadora es simultáneamente una Iglesia dedicada a la transformación del mundo, abordando preocupaciones apremiantes de justicia económica, política y ambiental? Únase a oradores de Filipinas, Chile, Haití, Brasil, República Democrática del Congo, Indonesia, Nigeria, Argentina, Estados Unidos y Europa para discutir estos temas. La inscripción a la jornada (que se podrá seguir de forma virtual y se desarrollará del 13 al 15 de abril) es gratuita.

ANCHORING AUTORITY

by Leonardo Franchi

The notion of authority in the Church is contested. In the current cultural climate any appeal to authority in both the civil and the religious sphere needs justifying, not proclaiming. The Catholic scholar, rightly, claims the academic freedom to research without hindrance: is it possible, however, for scholarship, the work of the free intellect roaming within and across the disciplines, to be a suitable partner for a teaching office (Magisterium) which claims authority from God?

Recent hints from Pope Francis about the desirability of a more synodal model of Church governance have, rightly, raised further questions about the proper exercise and locus of authority in the Church. These are important issues for the life of the Church and for good governance of Catholic educational institutions.

Without dealing in depth with the theological ramifications of how authority is expressed in the Church, we will consider how the proper ordering of the relationship between Magisterial authority and Catholic scholars can promote the Church’s shared commitment to promote a social order (culture) “in accordance with the higher laws of life, which are religion.”[1]

To appreciate the nuances of how Catholic educational institutions can fruitfully serve the Church’s cultural goals, it is important at the outset to name and define the key terms in this debate:

read: ANCHORING AUTORITY