The Libertarian Catholic
More than 70 bishops from around the world have released a “fraternal open letter” to Germany’s bishops warning that sweeping changes to Church teaching advocated by the ongoing process known as the “Synodal Path” may lead to schism.
Those lending their names to the document include such well-known prelates as Cardinal Raymond Burke, Cardinal George Pell, Archbishop Salvatore Cordileone of San Francisco, and Archbishop Samuel Aquila of Denver.
A FRATERNAL OPEN LETTER TO OUR BROTHER
BISHOPS IN GERMANY
April 11, 2022
In an age of rapid global communication, events in one nation inevitably impact
ecclesial life elsewhere. Thus the “Synodal Path” process, as currently pursued
by Catholics in Germany, has implications for the Church worldwide. This
includes the local Churches which we pastor and the many faithful Catholics for
whom we are responsible.
In that light, events in Germany compel us to express our growing concern about
the nature of the entire German “Synodal Path” process and the content of its
various documents. Our comments here are deliberately brief. They warrant, and
we strongly encourage, more elaboration (as, for example, Archbishop Samuel
Aquila’s An Open Letter to the Catholic Bishops of the World) from individual
bishops. Nonetheless, the urgency of our joint remarks is rooted in Romans 12,
and especially Paul’s caution: Do not be conformed to this world. And their
seriousness flows from the confusion that the Synodal Path has already caused
and continues to cause, and the potential for schism in the life of the Church
that will inevitably result.
The need for reform and renewal is as old as the Church herself. At its root, this
impulse is admirable and should never be feared. Many of those involved in the
Synodal Path process are doubtless people of outstanding character. Yet
Christian history is littered with well-intended efforts that lost their grounding in
the Word of God, in a faithful encounter with Jesus Christ, in a true listening to
the Holy Spirit, and in the submission of our wills to the will of the Father. These
failed efforts ignored the unity, experience, and accumulated wisdom of the
Gospel and the Church. Because they failed to heed the words of Jesus, “Apart
from me you can do nothing” (Jn 15: 5), they were fruitless and damaged both
the unity and the evangelical vitality of the Church. Germany’s Synodal Path
risks leading to precisely such a dead end.
As your brother bishops, our concerns include but are not limited to the
following:
- Failing to listen to the Holy Spirit and the Gospel, the Synodal Path’s actions
undermine the credibility of Church authority, including that of Pope Francis;
Christian anthropology and sexual morality; and the reliability of Scripture. - While they display a patina of religious ideas and vocabulary, the German
Synodal Path documents seem largely inspired not by Scripture and Tradition —
which, for the Second Vatican Council, are “a single sacred deposit of the Word
of God” — but by sociological analysis and contemporary political, including
gender, ideologies. They look at the Church and her mission through the lens of
the world rather than through the lens of the truths revealed in Scripture and
the Church’s authoritative Tradition. - Synodal Path content also seems to reinterpret, and thus diminish, the
meaning of Christian freedom. For the Christian, freedom is the knowledge, the
willingness, and the unhampered ability to do what is right. Freedom is not
“autonomy.” Authentic freedom, as the Church teaches, is tethered to truth and
ordered to goodness and, ultimately, beatitude. Conscience does not create
truth, nor is conscience a matter of personal preference or self-assertion. A
properly formed Christian conscience remains subject to the truth about human
nature and the norms of righteous living revealed by God and taught by Christ’s
Church. Jesus is the truth, who sets us free (Jn 8). - The joy of the Gospel — essential to Christian life, as Pope Francis so often
stresses — seems utterly absent from Synodal Path discussions and texts, a
telling flaw for an effort that seeks personal and ecclesial renewal. - The Synodal Path process, at nearly every step, is the work of experts and
committees: bureaucracy-heavy, obsessively critical, and inward-looking. It thus
itself reflects a widespread form of Church sclerosis and, ironically, becomes
anti-evangelical in tone. In its effect, the Synodal Path displays more submission and obedience to the world and ideologies than to Jesus Christ as Lord and Savior. - The Synodal Path’s focus on “power” in the Church suggests a spirit
fundamentally at odds with the real nature of Christian life. Ultimately the
Church is not merely an “institution” but an organic community; not egalitarian
but familial, complementary, and hierarchical — a people sealed together by love
of Jesus Christ and love for each other in his name. The reform of structures is
not at all the same thing as the conversion of hearts. The encounter with Jesus,
as seen in the Gospel and in the lives of the saints throughout history, changes
hearts and minds, brings healing, turns one away from a life of sin and
unhappiness, and demonstrates the power of the Gospel. - The last and most distressingly immediate problem with Germany’s Synodal
Path is terribly ironic. By its destructive example, it may lead some bishops, and
will lead many otherwise faithful laypeople, to distrust the very idea of
“synodality,” thus further impeding the Church’s necessary conversation about
fulfilling the mission of converting and sanctifying the world.
In a time of confusion, the last thing our community of faith needs is more of the
same. As you discern the Lord’s will for the Church in Germany, be assured of
our prayers for you.
Cardinal Francis Arinze (Onitsha, Nigeria)
Cardinal Raymond Burke (archbishop emeritus of St. Louis, Missouri, USA)
Cardinal Wilfred Napier (archbishop emeritus of Durban, South Africa)
Cardinal George Pell (archbishop emeritus of Sydney, Australia)
Archbishop Samuel Aquila (Denver, Colorado, USA)
Archbishop Emeritus Charles Chaput (Philadelphia, Pennsylvania, USA)
Archbishop Paul Coakley (Oklahoma City, Oklahoma, USA)
Archbishop Salvatore Cordileone (San Francisco, California, USA)
Archbishop Damian Dallu (Songea, Tanzania)
Archbishop Emeritus Joseph Kurtz (Louisville, Kentucky, USA) Archbishop J.
Michael Miller (Vancouver, British Columbia, Canada)Archbishop Joseph Naumann (Kansas City, Kansas, USA)
Archbishop Andrew Nkea (Bamenda, Cameroon)
Archbishop Renatus Nkwande (Mwanza, Tanzania)
Archbishop Gervas Nyaisonga (Mbeya, Tanzania)
Archbishop Gabriel Palmer-Buckle (Cape Coast, Ghana)
Archbishop Emeritus Terrence Prendergast (Ottawa-Cornwall, Ontario, Canada)
Archbishop Jude Thaddaeus Ruwaichi (Dar-es-Salaam, Tanzania)
Archbishop Alexander Sample (Portland, Oregon, USA)
Bishop Joseph Afrifah-Agyekum (Koforidua, Ghana)
Bishop Michael Barber (Oakland, California, USA)
Bishop Emeritus Herbert Bevard (St. Thomas, American Virgin Islands)
Bishop Earl Boyea (Lansing, Michigan, USA)
Bishop Neal Buckon (Auxiliary, Military Services, USA)
Bishop William Callahan (La Crosse, Wisconsin, USA)
Bishop Emeritus Massimo Camisasca (Reggio Emilia-Guastalla, Italy)
Bishop Liam Cary (Baker, Oregon, USA)
Bishop Peter Christensen (Boise, Idaho, USA)
Bishop Joseph Coffey (Auxiliary, Military Services, USA)
Bishop James Conley (Lincoln, Nebraska, USA)
Bishop Thomas Daly (Spokane, Washington, USA)
Bishop John Doerfler (Marquette, Michigan, USA)
Bishop Timothy Freyer (Auxiliary, Orange, California, USA)
Bishop Donald Hying (Madison, Wisconsin, USA)
Bishop Emeritus Daniel Jenky (Peoria, Illinois, USA)
Bishop Stephen Jensen (Prince George, British Columbia, Canada)
Bishop William Joensen (Des Moines, Iowa, USA)
Bishop James Johnston (Kansas City-St. Joseph, Missouri, USA)
Bishop David Kagan (Bismarck, North Dakota, USA)
Bishop Flavian Kassala (Geita, Tanzania)
Bishop Carl Kemme (Wichita, Kansas, USA)
Bishop Rogatus Kimaryo (Same, Tanzania)
Bishop Anthony Lagwen (Mbulu, Tanzania)
