We Are Church Intl.


Coronavirus: a challenge and an opportunity for the life of the Church

Rome, April 5, 2020


[ Italian ]

"Noi Siamo Chiesa", in the attached document, present their reflections on the current situation starting from the observation of the fragility of the human race and the absolute need for adequate public powers of intervention at local and world level. We are all interdependent. The sovereign lock downs show their void of perspective. The current movement of consensus and solidarity cannot hide how many large areas of suffering are present in our country, which are always much smaller than the devastation already underway or imminent in the poor countries of the world. The severe restrictions on the rights under way present the risk of continuing beyond the emergency, and vigilance will have to be rigorous. The exclusion of family members from the bedside of the sick is painful and one wonders whether it is not possible to provide for exceptions in specific cases that are safe with regard to the risks of contagion.

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Papa Francis rejects the proposals of the Amazon Synod on Ministries

Italian Text athttp://www.noisiamochiesa.org/?p=7874

English Translation 

Papa Francis rejects the proposals of the Amazon Synod on Ministries. The synodality itself is at high risk . But the synodal document indicates the path for the future .

The reading of the first three chapters of the post-synodal exhortation " Querida Amazonia " ("A social dream," A cultural dream "," An ecological dream ") is interesting. In fact, we go inside the previous and contextual itinerary to the Synod which had a choral participation from below , completely unusual for moments of ecclesial life of this type . The Amazonian Church made the best contribution that exists with regards to a disenchanted analysis of the situation . We go from the robbery of resources to ecological disaster to the story of the cultural riches of indigenous peoples now very suffering from the permanent violence they suffer and the disintegration they endure, forced as they have been for a long time to emigration and continuous urbanization . "The" bien vivir " of indigenous peoples (the one who survived)" implies a personal, family, community and cosmic harmony and manifests itself in the community way of thinking about existence, in the ability to find joy and fullness in an austere life and simple, as well as in the responsible care of nature that preserves resources for future generations ". The text unreservedly denounces "injustice and crime" and is also rich in describing the diversity and complexity of the Amazonian peoples.

The fourth chapter ("An ecclesial dream") instead contains what concerns the Church more directly. To speak extensively about inculturation, he dwells on the absolute necessity and opportunity that lay people , and women in particular , continue in the role they already play in giving continuity to the life of many small and dispersed communities. Strong is the underlining of the importance of the Eucharist as an indispensable moment in the life of the People of God . But the fundamental, and the most awaited, passage that would truly allow us to go in the direction of inculturation, that of accepting the proposal of the   viri probati is ignored, that is, rejected. We use a description of the role of the "priest" ( not the "presbyter") which seems to have been written by the former S.Uffizio . As for the female diaconate , after many recognitions to female roles , identical negative position . The text says, "in reality this vision would limit the perspectives, orient us to clericalize women, diminish the great value of what they have already given and subtly cause an impoverishment of their indispensable contribution" . This statement that rejects the female diaconate far beyond the borders of the Amazon is truly surprising . There is a clear contradiction between the proclaimed will to fully accept sensitivities and cultures that come from afar and that require acknowledgments and hospitality that in the past were ignored with the duty to recognize new ministries and, in particular, to facilitate the community Eucharistic assembly, whose role, however, is emphasized. All this to respect a canonical norm which, applied specifically, seems to us to contradict, in a non-evangelical way, the legitimate expectations of the Christian people of the Amazonian countries and of which by a large majority the Synod wishes to change .

Other significant proposals, for which the Vatican's role is important, are ignored. We are thinking of the request to "downsize the vast geographical areas of the dioceses, vicariates and 'prelatures", to create an Amazonian fund to support evangelization, to raise awareness and encourage international Catholic cooperation agencies to support the activities of evangelization beyond social projects. ” , to create Amazonian post - synodal structures . The Synod also asked for "the elaboration of an Amazonian rite that expresses the liturgical, theological, disciplinary and spiritual heritage of the Amazon" . It is a very important proposal but the new rites must be approved by Rome ! . Furthermore, the Synod hypothesized the creation of an Amazonian University.

Our profound disappointment is combined with more general considerations on the location of the Exhortation within this particular moment of ecclesial life. We, along with many others, think that this text has been strongly influenced by the German question where the Synodal Path, just started there, gave a glimpse of an explicit position from the beginning in favor of the optional celibacy of priests and the female diaconate. So did Pope Francis penalize Christianity in the Amazon to block the Church in Germany (and also elsewhere, for example, in Australia)? The text of the Exhortation seems to us to strengthen the clericalism that Francis himself wants to fight, contradicts the opinion that seems widespread in the Catholic laity in favor of optional celibacy, greatly strengthens conservatives of all kinds, from correct to unfair ones in the Curia and outside, who do not know the Gospel which condemns their idols. Beyond our critical position, we cannot accept that this text is a turning point in the pontificate. The synodal text, which Francis himself "invites us to read in full, urging everyone to commit to its application so that it can inspire in some way all people of good will" seems to us of great importance . It shows the way . In the future when it cannot be missed. It is a real shame that Pope Francis found himself in difficulty in accepting him todo corde .

Rome 12 February 2020