A text that can be completely changed. Because, after more than 95 percent of the interventions on the 50 Synod propositions was critical, “the presidency of the synodal journey committee, which had set a limited number of possible amendments, has left instead that all the amendments that each group will decide to vote by the majority of two thirds” will be able to enter “. Monsignor Erio Castellucci, president of the Committee, does not hide the disputes that, numerous, have arrived on the document that makes the synthesis of the four years of work of the Italian Church. “Rather than a sleepy assembly, which is not interested, I prefer one that criticizes. For me this is synodality: confront freely without worrying about hurting, perhaps even of hitting those who worked on the texts “. And even if “we felt like two bears to whom the balls are pulled”, ironically looking at Monsignor Valentino Bulgarelli, Secretary of the Committee, tells journalists, without fictions, that “We were happy with the participation. There were 50 interventions, but 155 were registered to speak “. A synodal path uphill what the Italian church is going through, from 2021 and which has now reached the second assembly. The task of the delegates (957 of which 176 bishops, 246 priests, 442 lay people, 31 consecrated, 18 deacons, 44 between religious and religious) of the 226 dioceses (out of 229) is to arrive at the definition of a text to be delivered to the May of the CEI of the CEI because the Italian bishops convert it into a regulatory document for the Italian Church. Riunted in the Vatican until April 3, they will continue to confront each other after today’s lively morning. “Hoping for concrete proposals,” adds Monsignor Bulgarelli. Among the topics of the assembly also the welcome of LGBTQ couples, and the ecclesial responsibility of women. «This text is introduced by some reflections that hook the path taken previously in three great areas»Explains Monsignor Castellucci. «Mission as proximity, Christian initiation, co -responsibility. Which also contains the theme of femininity in the Church and young people “. On this some of the greatest criticisms because The propositions have been considered “a text that has restricted the wealth of the path made so far”. It was said “that it is a poor text and then”, insists Monsignor Bulgarelli, “the study groups, about thirty, have two half days to examine the three parts of the text and propose amendments, additions, cancellations”. In such a way that, added Don Gianluca Marchetti, under the secretary of the CEI, “we can converge on a text to be delivered to the CEI assembly. Knowing that it is a path, of a path in the making ».
From the “Lack of missionary afflatus “to the criticism of the word” accompaniment “judged too paternalistic up to the” use, judged excessive, of the language of the auspices – “we provide, do, move, we move” – we asked to be more incisive». In any case, “this text has been reiterated, even if it will be made to pieces, if it is integrated, it is a base, it is not the final text of the Synod. It is a series of proposals to understand where the assembly converges. The text with the propositions, In all 38 pages, it is divided into three sections, the first preceded by a general introduction that is titled “For joy to be full”. Here, lists Monsignor Castellucci, we speak of “mission in the style of proximity, promotion of integral human development, training to emotional life, care of fragile people, service for the protection of minors and vulnerable adults, accompaniment of people in particular affective situations, educational environment and accompaniment of young people. But also of participation bodies, the liturgy, the homily, the revision of liturgical texts and popular piety. Of communication, of the digital environment, of the artistic heritage, of ecumenism, of sustainable lifestyles, the dignity of work, the works of the Caritas, disarmament and ethical trade “. And we still talk about “Christian initiation, of the service for people with disabilities and training courses for educators, entertainers, presbyters and deacons, with the fairly widespread request to review the training paths, at least as regards the integration of women and families in the formation of future priests” “. Finally, the “propositions on co -responsibility. Here you could already make decisions on territorial reconfigurations. And then on the community contacts, these figures, especially in the small parishes no longer inhabited by parish priests ». Requests to streamline Curia models, “bureaucracy, certification, the possibility of finding forms of lightening the management of parishes through proxies, prosecutors and other forms of co -responsibility. And therefore also of a synodal guide of the communities where the shepherd is a shepherd, but there are also other figures who share pastoral responsibility. And then there is one, the forty -eight on economic transparency and diocesan reporting ».
Among the strictest criticisms those concerning homo officers and the role of women. Proposition 5, “which has also been the subject of some observations, says that” the dioceses, also making use of training experiences, practices already underway, commit themselves to the formation of operators and new paths so that the communities are travel companions And they favor the integration of people who suffer because they feel on the edge of ecclesial life due to their emotional relationships or wounded or not conforming family conditions for sacramental marriage (civilly married, divorced in the second union and cohabitants etc.) or their sexual orientation and their gender identity “. So also to proposition 43 which “concerns the ecclesial and pastoral responsibility of women. It reads: “In order to recognize that the Church is a community of women and men who live for the co -responsible contribution of competence, word, service of one and the other, the diocese is recommended to promote the appointment of women (lay and religious) to the guidance of diocesan offices, in roles of pastoral responsibility in the diocese, parishes and associations, to encourage the contribution of experts in biblical and theological sciences in the training institutions of the training institutions Clergy and laity, to guarantee a substantial presence of women in the participation bodies, in the Synodal driving team of the communities, in the ecclesiastical courts, to promote their access to the ministries established, because – such as readers, acoolitis, catechists and referents of small communities – the Christian communities can serve in a competent, authoritative and stable way “. The criticism, in this case, is the reference to the diaconate. Although, says Monsignor Castellucci, “as you see they are not even so closed, these propositions”. For example, adds Monsignor Bulgarelli, “when it comes to women as a synodal guide there is an evolution in not indifferent thought. It will then be necessary to see how to embody these words. A process that is on the way, not simple, but that continues to go on ».
