With Marion and Mark -celebrating Marian’s birthday

 

May 15th ,2024 Issue of The Review

 

The May 15th issue of Roman Catholic Women Priests Canada's online magazine, The Review, is at

 rcwpcanada.altervista.org.

Mary , Mother of Jesus, the First Priest

 

Image: Ravenna, Italy

Before Jesus fed us with the bread and the wine, the body and the blood, Jesus himself needed to be fed, by a woman. Jesus needed a woman to say: “This is my body, given for you.”. . . cac.org

Mary, Mother of Jesus, was the first priest.

A Confluence of Influence” Acts 1:1-11 May 12, 2024 Rev. Annie Watson, Holy Family Catholic Church

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Before my husband and I moved to Weimar, Texas for his new calling in a Protestant congregation, we lived in St. Louis County in Missouri. Our home was just a short drive away from the confluence of two major rivers, the Missouri, which is the longest river in the continental United States, and the Mississippi, which is the second longest. They differ in their lengths by only a few miles. 

On occasion, we drove to North County, parked our car, and walked down a trail to the spot where the two rivers merge into one. It is here that the Missouri flows into the Mississippi, a beautiful display of nature’s artistry and energy. 

As I stood at the confluence of these two mighty, powerful, fast-flowing rivers, I was aware of the contrast with the promise of the 23rd psalm, that God will “lead us beside still waters.” More importantly, I was reminded of the words of the prophet Amos, who famously declared that “justice will roll down like waters, and righteousness like an ever-flowing stream.” 

Most of us enjoy spending time on the bank of a river, watching the current’s gifts and the occasional splash of a playful fish. Standing on the bank of the place where two rivers flow into one, however, is a special moment. 

Today is a day when two rivers flow into one. It is a day when a secular holiday, Mother’s Day, and a religious holy day, the Ascension of Our Lord, merge together. 

At first glance, these two events have nothing in common. Mother’s Day, which has been around for centuries in other countries, has its American “headwaters” in the early 20thcentury when Anna Jarvis, a peace activist, organized the first Mother’s Day service of worship as a way to celebrate mothers and mother figures.

Ascension Day, on the other hand, was technically this pastThursday, May 9, but many parishes celebrate it on the following Sunday, which is today. Ascension Day commemorates Jesus’ victory over death, his salvation for all those who believe in him, and his exaltation.

Two separate but special events. Since I can’t share two separatehomilies with you this morning, let us merge the two into one just as the Missouri and Mississippi rivers merge into one.Today is a confluence of Mother’s Day and Ascension Day.

So, what is the primary point where Mother’s Day and Ascension Day merge together like the confluence of two rivers? My answer to that question is found in the word influence. Notice that the words “confluence” and “influence” share the same Latin root word, fluere, which means “to flow.” 

Literally, “confluence” means “to flow with” and “influence” means “to flow in.” I know I’m doing a little bit of a deep dive here, so all I ask of you is that you are willing to “go with the flow.”

All holidays and holy days are influential, or else we wouldn’t celebrate or observe them. They all have their beginning or “headwaters” in some important event. They becomemeaningful, significant, and important for one reason or another. Over time, they become traditions, our heritage that has been passed down from generation to generation.

Even if they don’t cause a big “splash” in our lives, they areinfluential. Even if some of us go through this day without talking with or remembering our mothers or mother figures, their influence is still there, hopefully in a good way. 

Even if we don’t give one more thought to the Ascension of our Lord Jesus Christ after we leave here this morning, he still has enormous influence in our lives. Something today will flow into us, even if we aren’t aware of it or looking for it.

As I reflect on the influence of these two events—Mother’s Day and Ascension Day—there are other words that flow out of myrelentless “stream of thought.” For example, I think of the wordexaltation. We have a need to exalt people who have had a significant influence on us. 

For most of us, our mothers have been, or still are, the most influential people in our lives, so we tend to exalt them, to put them on a pedestal, to keep them close in our hearts. We do this if for no other reason than they allowed their bodies to undergo great stress and pain in order to bring us into this world, to give us physical life. 

Even if that’s literally the only thing they ever did for us, that’s profound.

Similarly, we exalt our Lord Jesus Christ for bringing usspiritual life, for giving us new life, life in the Spirit, abundant life, and eternal life, which is more than profound.

Today, the river representing our mothers and the river representing our Lord, merge into one. We exalt them for the influence they had had in our lives. We honor them for their sacrifices, wisdom, and guidance they have given to us. We celebrate them for their nurturing presence and strength. We cherish them for their unconditional love and constant encouragement.

We especially revere our moms and our Lord when things get difficult, when life gets hard, when the waves get high, when the rapids get rocky. They provide for us a life raft as we continue to navigate the powerful, fast-flowing, and often dangerous waters of life. 

May the confluence of Mother’s Day and Ascension Day influence us to be the people God wants us to be. Amen.

Will the Greek Orthodox Church of Alexandria and All Africa lead the Way to Women’s Full Equality in Ordained Ministries?

 A  crack in the glass ceiling in the Orthodox Church may move Pope Francis one step closer to lifting the Canon Law that prohibits the ordination of women in the Roman Catholic Church . He could take a step forward by lifting the unjust penalty of excommunication against women priests in the international Roman Catholic Women Priests Movement. We have been creating a Church for everyone in inclusive Catholic communities where all are welcome to receive Eucharist. 

Bridget Mary Meehan ARCWP

sofiabmm.bmm@gmail.com

 

"The Greek Orthodox Patriarchate of Alexandria and all Africa has ordained its first female deacon in Zimbabwe. This decision, which was made to address "local pastoral needs," has reignited age-old debates in the fractured landscape of global Orthodoxy."

 

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► Why did the Greek Orthodox Patriarchate of Alexandria decide to proceed with the ordination of a woman deacon on May 2?

 

For the first time, after years of intense debate over the restoration of the female diaconate in Eastern Orthodox Churches, Metropolitan Seraphim of Zimbabwe, Greek Orthodox Patriarchate of Alexandria and All Africa, on May 2 ordained Angelic Molen as its first deaconess. Molen, a geography student from Harare, had long been dedicated to serving her community—particularly the youth, for whom she had helped establish confessional schools.

 

 

Further reading: Women deacons?

Her ordination ceremony took place at St. Nektarios Mission Parish near the capital Harare, just days before the Orthodox Easter celebrated on May 5. Highly symbolic, this decision was justified by a desire to meet local pastoral needs as Orthodox communities continue to grow in Africa.

 

For years, the Greek Orthodox Patriarchate of Alexandria (the Orthodox Church in the continent of Africa)had been intensifying efforts to reopen the path to the female diaconate. After unanimously voting for its rehabilitation at its synod in Alexandria in 2016, it had already ordained six sub-deaconesses in the Democratic Republic of Congo the following year. This time, the responsibilities of Molen—and potentially future deaconesses—will include assisting priests in liturgy and the sacraments.

 

► What exactly will her role be?

 

Her role appears not to mirror that of ancient deaconesses. "In the Byzantine Greek tradition, both the Didascalia and the Apostolic Constitutions confirm that deaconesses were responsible for the catechetical and spiritual formation of women, and performed social work; the deaconess assisted the bishop during the baptism of women, which was the norm in the very early centuries," wrote Christine Chaillot, a specialist in the history and spirituality of Orthodox Churches, noting that they were also "authorized to bring communion to sick women at home."

 

"The whole debate rests on this question, which remains open, of whether they received a sacramental ordination that conferred a liturgical function," said theologian Jean-François Colosimo, a specialist in Orthodoxy.

 

 

Further reading: Women and the Church: mothers first and believers second?

Prior to the ordination, Metropolitan Seraphim argued that the role of Deaconess Molen would be both pastoral and liturgical. "She is going to do what the deacon is doing in the Liturgy and in all the sacraments in our Orthodox services," he said, specifying that one of her functions would be to distribute the Eucharist—which the newly ordained did immediately, using a spoon according to the Byzantine rite. However, this aspect has sparked considerable debate within the Patriarchate of Alexandria, which seemed to regret in a recent statement that Metropolitan Seraphim made this decision without waiting for the conclusions of a study session currently in progress to define the parameters of these female ministries.

 

► Are other Orthodox Churches ready to follow suit?

 

In a statement, the Saint Phoebe Center, a U.S.-based organization advocating for the restoration of the female diaconate, welcomed this precedent-setting situation. "Being the first to do anything is always a challenge, but the Patriarchate of Alexandria has courageously chosen to lead the way," said its board president, Carrie Frost, adding that she was convinced of the "great importance" of this choice "for the rest of the Orthodox Church."

 

However, speaking to La Croix, a senior official of the Patriarchate of Alexandria doubted the possibility of other local Churches following this path in the short term, as Patriarch Theodore II of Alexandria had faced criticism from more conservative factions and any change within Orthodoxy generally "takes a lot of time." 

 

Moreover, "this unilateral decision may open new internal tensions, which the Patriarchate of Alexandria could well do without," said Colosimo.

 

 

Further reading: The place of women, priestly celibacy... What the Synod report contains

In a broader sense, the issue fuels deep divisions within Orthodoxy on a global level. It pits those in favor of reviving this ancient practice against those who see it as potentially undermining Orthodox hierarchy, ultimately leading to a series of other "unwanted" changes in Orthodoxy, such as the ordination of women priests.

 

► Where do Catholics stand on this issue?

 

In the Catholic Church, the debate on female diaconate dates back to the Second Vatican Council, which, in restoring the permanent diaconate for men, had rekindled theological reflection for women. In 2016, Pope Francis created a special commission, composed of theologians (six men, and six women), to consider reopening this possibility. However, this group was unable to find common ground and discontinued after several years of work, leaving the project at a standstill.

 

More recently, the Vatican's decision to remove the topic from the agenda for the next session of the Synod on synodality, which will continue in Rome in October 2024, caused bewilderment among some Catholics who had prominently featured it in their field feedback."

People’s Catholic Seminary’s Response to the Synthesis Report of SYNOD October 2023, How can we be a Synodal Church in Mission: A Journey to Spiritual Transformation, Empowerment and Equity :

 

 

 Read full report here:

 https://pcseminaryforum.blogspot.com/2024/05/fostering-empowered-transformational.html

A Journey to Spiritual Transformation, Empowerment and Equity

(Summary)

Introduction

The People’s Catholic Seminary (PCS) enthusiastically embraced the invitation to participate in the 2023 Synodal Assembly.  With the ability to gather representatives from emergent Church communities who support the women priest movement, Zoom technology was used in PCS forums during January, February, March, and April 2024.  In the spirit of ‘conversation’ an open global invitation was extended to engage in dialogue so that interested women and men could participate in sacred listening.  Representatives from communities across the USA, Canada, Europe, and South America reviewed and discussed the findings reported in the October 2023 synthesis report as co-equal and co-responsible people of God.  The PCS forums offered an opportunity to hear the voices who are currently living into an evolving Church that was initiated following Vatican II.  As a contribution to the current historical synodal process, deeper understanding of the issues and possibilities surfaced among participants offering additional insights amidst current lived experience over the past 22 years.  It is our hope to participate in the implementation of a renewed vision of  Church.

Ambitious Proceedings

The current unfolding reveals a deep respectful and reflective inquiry in the search for a path forward. As Jesus welcomed everyone, both marginalized and excluded, the women priest movement has opened the liturgical conversation in the same inclusive way.  In seminary tradition PCS provides support that exemplifies Section 9 of the Synthesis Report entitled ‘Women in the Life and Mission of the Church’. 

A new model for priesthood was born in Christ, one that surpassed the limitations set in the Old Testament and centuries of patriarchy that was the dominant thinking in the ancient Mediterranean world.  The synod has provided an opportunity to challenge the entrenched mindset that influenced sociocultural norms of interaction.  Changes in canon law that govern pastoral structures could reflect the belief that every baptized Christian be co-responsible by sharing in Christ’s priesthood.  Historic evidence supports decades of scholarly and theological research, yet in initial consultations the synodal debate settled on a perplexing proposal for deeper study and additional research to determine a means for women to enter the diaconate – not the priesthood.

What is glaringly missing in the synodal conversation is an inquiry into the history of a devastatingly painful and divisive teaching which claims that women are truly equal in Christ, yet are prohibited by Canon law from ordained ministry. Those who believe in the women priest movement are not waiting for permission any longer and are following their ‘Primacy of Conscience’ enshrined in our Roman Catholic tradition. The result is a new paradigm of pastoral service.

The Present:  Evolving Priestly Ministry

People’s Catholic Seminary provides opportunities in emergent communities to nurture Christ-like prophetic action since its inception in 2017.  As a support partner for the evolving women priest movement, many lessons have been learned and the Synod is invited to consider this model of contemporary theological education.  Inspired by Jesus’ example of inclusivity, the participants in the PCS forum echoed their courageous commitment to service in a new model of ordained ministry. Personal sharing of ministries also occurred during the PCS forum series based on the book Women Called to Catholic Priesthood:  From Ecclesial Challenge to Spiritual Renewal by theological scholars Sharon Callahan and Jeanette Rodriquez.

  Since 2002, Roman Catholic Women Priests in apostolic succession have offered liturgical rites and have provided sacraments in inclusive communities where all are welcome especially those who have been excluded.  Women priests have embraced social justice principles that underpin the movement by working with the marginalized in many different settings including homeless encampments.  They offer comfort and support to the immigrants, the sick, the aged, the downtrodden, and the brain injured.  They engage in interfaith dialogue to build bridges across divisive differences. Modern-day Catholic women priests do not walk alone so they have taken on the challenge to advance the teachings of Jesus Christ by promoting a circular model of consensus building.  Guided by the same synodal theme, that ‘Church is Mission’, all are considered equal and welcomed as “One in Christ Jesus” (Galatians 3:28).  Leadership surfaces within intentionally designed pastoral circles that reflect a flatter power structure.  This key ‘inclusive’ variable challenges the status quo of power and privilege.  

Moving Forward into the Future:

Transformational empowerment is grounded in relationships, and it is the power of love that will bring us into the wholeness of life.  Building on the understanding of past generations to meet the needs of the 21^st century necessitates exposing injustice so that inner sacredness and personal responsibility can be fully expressed.  The Synod of 2024 has the difficult task to consider how exclusionary doctrine in its many forms and the denial of equal representation by all genders in ordained ministries reflects injustice as unloving acts.  It is the unanimous position of those who participated in the PCS forums that the unjust decree of excommunication of women priests must be rescinded, and the pain and harm caused be acknowledged.

          In John 7:37, Jesus was moved to describe his presence to followers by citing Old Testament psalms and the prophet Zechariah 14:8, ‘Out of the believer’s heart shall flow rivers of living waters.’  The Heart of Love, the oneness of the cosmos, all people, all creation, all our calls, all our chosen services and ministries are the living water, the presence of the universal Christ.

          It is a new time of birthing forth new life in our Church. This is the inclusive loving image that the women priest movement has set forth in their ministries in the emerging church.

         

Agenda Issues for 2nd Assembly of the Synod on Synodality from Catholic Church Reform International

 

Submission from Catholic Church Reform Int'l CCRI Agenda Issues for 2nd Assembly of the Synod on Synodality   The following submission responds to the directions approved by the Ordinary Council of the General Secretariat of the Synod in “HOW can we be a synodal Church in mission? This document reflects global discernment of cross-generational, cross-continental, cross-cultural reflections upon which, with the guidance of the Holy Spirit, we reached full consensus of the faithful. CCRI requests that these matters named below be included in the agenda for the 2nd Assembly.    Key Terms The terms Synodality, Clericalism, Subsidiarity, Governance, and Sense of Faith of the Faithful (Sensus Fidei Fidelium) are key to issues addressed by the Synod; meanings are appended.*   Principles, Issues and Actions The Synthesis Report of the 1st Assembly includes a wide range of substantial proposals. We submit our priorities for the central issues, reflecting teachings of Vatican II and the "sense of faith of the faithful."* In that regard, after numerous online synodal gatherings representing different countries, ages, and cultures, our global consensus strongly agrees that the most urgent priority of the 2nd Assembly to be held in 2024 is the equality of women in governance and ministry. Principles and priorities must guide the wide-ranging agenda of reform if the extensive issues in the 2023 Synthesis Report are to be properly addressed. Further, the study groups recently announced should not in any way pre-empt consideration of matters by the 2nd Assembly. The “issues” below identify fundamental failings we experience in pursuing our Christian mission while “actions” identify necessary essential reforms. The following five agenda principles are accordingly proposed, identifying key issues and priority actions to achieve “a synodal Church in mission.”   1.  Our God-given Mission ISSUES of concern that must be addressed:  i. Our Church's failure currently to be “a missionary Church capable of transforming everything” as noted in Evangelii Gaudium  ii. The Church’s loss of trust, credibility, and relevance amongst the faithful and in dialogue with the wider world  iii. Massive alienation of Catholics, particularly young people, from the Church in many countries  iv. Dysfunctional Church governance* as shown by clerical sexual abuse and particularly the widespread cover-up  v. Considerable financial malpractice and numerous bankruptcies in the Church vi. Many bishops' loss of their moral authority, pastoral legitimacy, commitment to synodality, and listening to the sensus fidei fidelium* ACTIONS we submit that the 2nd Assembly propose to Pope Francis:  i. Synodality* to be a core element of all Church structures, practices, and culture including small Christian communities.  ii. Strong accountability, transparency, and inclusion while recognizing subsidiarity.*  iii. Involve the faithful in the selection and evaluation of bishops and parish priests/pastors.  iv. Standing up for social justice issues recognized as a primary purpose in the mission of the Church.  v. Sexual abuse issues continued to be addressed even amid financial bankruptcy, prioritizing care of victims.  vi. A committee established of staff and the faithful to evaluate the bishop and parish clergy every 2 years. vii. National synods called to address the massive loss of Catholics from the Church viii. Strategically respond to the needs of young adults for whom the Church has become increasingly irrelevant.  ix. Pursue the Church’s mission synodally* by both teaching and modelling Christianity.   2. Equality of all, ensuring gender diversity in governance and ministry - rejecting male clerical autocracy ISSUES of concern that must be addressed: i. Male clerical autocracy is neither theologically nor biblically based on clear teachings of Jesus, is anti-synodal, reflecting past cultural practices now exposed as inadequate and discriminatory. ii. Male autocracy is damaging to institutional decision-making and efficacy. iii. Critical issue of women’s equality in leadership roles within the Church is still being approached as a matter for analysis and study as opposed to being viewed as a matter for immediate, strategic action.  iv. Consideration of women deacons is in itself inadequate.  v. The exclusion of women from Church ministry (c. 1024) and Church governance (cc.129 and 274§1), and from preaching the homily (c.767§1), deprives the Church of the benefits of gender diversity and balance in leadership, as well as being contrary to the inclusivity of Jesus’ teachings.  vi. Dissonance between welcoming LGBTIQA+ and simultaneously judging them to be "intrinsically disordered” vii. Ongoing refusal to return mandated man-made priestly celibacy to optional as done in 23 eastern rites.   ACTIONS we submit that the 2nd Assembly propose to Pope Francis:  i. Replace male autocracy with co-responsible models of ministry as we are all created/baptized as equals.  ii. Canon law revised to enable deliberative participation of laity and clergy at every level of leadership.  iii. All synodal structures and practices must be truly inclusive of all.  iv. Repeal canon 1024 which excludes women from sacred ordination.  v. Repeal canons 129 and 274§1, which exclude women from governance.  vi. Amend cc.767§1 to permit non-ordained to preach the homily. vii. Following the example of the Eastern rites, amend cc.194 and 1394 to remove the ban on marriage of priests. viii. Take tangible steps to do together ecumenically what we do not need to do apart (cf. Lund Statement 1952).  ix. Actively welcome divorced /remarried, LGBTIQA+ Catholics, young people, and the marginalized.   3. Synodal structures and practices at every level of the Church ISSUES of concern that must be addressed: i. Church’s lack of a synodal approach in its structures, devalues sensus fidelium, and prejudices Church’s efficacy. ii. Widespread active resistance of many bishops to the call to synodality. iii. Many bishops appoint as delegates to synodal structures only those who align ideologically with them.  iv. Many dioceses lack diocesan pastoral councils despite the default provision of canon 511.  v. The current male governance and leadership model adopted by bishops is autocratic and the antithesis of synodality.  vi. "Shortage of priests” caused by current institutional restrictions is creating Eucharistic famine in parts of the world. vii. Parish pastoral councils, although provided for, are not required by canon law. viii. Finance Committees often operate independently of the Pastoral Council.  ix. The faithful are inadequately involved in diocesan and parish administration.  x. Liturgies are often overly stereotyped with language much too formal and exclusive.  xi. The essential nature of Small Christian communities is inadequately recognized in the Church.   ACTIONS we submit that the 2nd Assembly propose to Pope Francis:   i.  Synodal structures and practices be canonically mandated, guided by pastoral inclusion rather than episcopal control.  ii.  Delegates to synods and consultative bodies be chosen synodally by both clergy and faithful.  iii.  Bishops to be accountable for adoption of diocesan councils, synodal structures, and culture in their dioceses.  iv. Structures and practices to reflect the principles of both synodality and subsidiarity, respecting the sensus fidelium and ensuring Christian discernment through Conversations in the Spirit.   v. Eucharistic famine in Global South to be addressed by appointing qualified married candidates to serve as presbyters.  vi. Diocesan and parish pastoral councils to be mandated with responsibilities for local decision-making with regular synodal reporting to the faithful. vii.  Mandate Finance Committees to serve the mission of pastoral councils. viii. Priority given to the education of the whole People of God in scripture, theology, synodality, and subsidiarity.  ix. Mandate diocesan synods to be convened every 3 years.  x. Periodic dialogue needed among the faithful to discern more fully how to live out the liturgies to be more diverse and participatory, accessible, and responsive to local needs and cultures. xii. Canonical endorsement of Small Christian Communities essential as part of a synodal Church structure.   4. Clericalism to be eradicated ISSUES of concern that must be addressed:  i. Clericalism is a social sin rooted in a medieval mindset reinforced by the structure of the Church and male autocracy. ii. Clericalist attitudes reinforced by clergy’s pressure/incentive and silent complicity of laity conditioned over centuries. iii. Clericalism leads to a massive loss of talent that could build up the Body of Christ. iv. The concept of a presbyter as ontologically different is a catalyst for clericalism, the antithesis of synodality. v. The baptismal call of “Priesthood of the faithful” is ignored in the current structure of the Church.   ACTIONS we submit that the 2nd Assembly propose to Pope Francis: i. Create specific structures that enculturate synodality, including both women and men ii. Accountable, inclusive, humble, and accessible leadership as an active remedy for clericalism and male superiority. iii. Education of clergy and laity in the synodal process is essential for the church to become a synodal community. iv. Co-responsible pastoral leadership to become normative in every diocese and parish, having additional benefit for parishes without priests. v.  Beginning in seminaries, priesthood taught to be a servant-type leadership (Phil 2:6-7) not often witnessed today. vi. Seminaries reformed to integrate with university programs intermingling their studies with women and men.   5. Enculturate synodality (1-4 above) throughout the Church and reinforce the sensus fidelium ISSUES of concern that must be addressed:  i. Effective Church reform requires a shared culture of synodality, valuing cultural diversity, rejecting male autocracy. ii. The actions in 1-4 above will require both decrees and synodal programs of learning throughout the Church from Small Christian Communities to parishes to dioceses, all the way to the Vatican in accord with Pope Francis’s example.   ACTIONS we submit that the 2nd Assembly propose to Pope Francis: i.  A program of synodal learning for bishops, priests, and laity, including all church organizations ii. Ongoing servant leadership formation at every level  iii. Review of all catechetics and Church activities including liturgy to achieve understanding and commitment to the actions proposed in #1-4 above to achieve:                                              “a synodal Church in mission.”   * Key Terms Synodality (cf. International Theological Commission and the Catechism) pertains to the essence of the Church, and every aspect of the Church’s life and mission, and means “walking together.” It is a constitutive dimension of the church. The concept of synodality was implicit in Vatican II’s teaching, meaning much the same as communion, or union with God the Trinity and union with others in the Church. Consulting and listening to the faithful, who make up a great majority of the church, before the hierarchy makes decisions at all levels of the Church, is an essential aspect of the synodal process. The whole body of the faithful cannot err in matters of belief. This characteristic is shown in the sensus fidei of the whole people of God.   Clericalism is the antithesis of synodality. Clericalism involves an expectation that ordained ministers are better than and should rule over everyone else among the People of God. Pope Francis has stated: “It is impossible to think of a conversion of our activity as a church that does not include the active participation of all the members of God’s people. … Such is the case with clericalism, an approach that not only nullifies the character of Christians, but also tends to diminish and undervalue the baptismal grace that the Holy Spirit has placed in the heart of our people.” (Letter to the People of God, August 20, 2018). Sexism and misogyny are corollaries of clericalism among some clerics.   Subsidiarity is a social principle that ensures individuals, groups, and associations have maximum freedom to exercise personal responsibility as they pursue their goals, consistent with the requirements of the common good. The principle was expressed by Pope Pius XI 1931 in a papal encyclical Quadragesimo Anno: Just as it is gravely wrong to take from individuals what they can accomplish by their own initiative and industry and give it to the community, so also it is an injustice and at the same time a grave evil and disturbance of right order to assign to a greater and higher association what lesser and subordinate organizations can do. (n.79).   Governance is a concept encompassing all the means by which an organization is directed and controlled to achieve its mission and strategic objectives. Good governance has regard to leadership, authority, processes, systems, structures, relationships, standards, delegations, and organizational culture; these are the tools of good governance. Organizational leaders are responsible for all aspects of the organization’s performance and ethical standards. Good governance requires high standards of accountability, transparency, and inclusiveness, with full regard to gender balance and diversity, and guided by the principles of synodality and subsidiarity.    Sense of Faith of the Faithful – ‘sensus fidei fidelium’ (cf. International Theological Commission) The Church teaches that the congregation of the faithful cannot err in matters of faith. While the faith of the universal Church is authoritatively expressed by her prelates, each believer has a personal instinct of faith. The ITC further stated that the sense of faith of the faithful "is a sort of spiritual instinct that enables the believer to judge spontaneously whether a particular teaching or practice is or is not in conformity with the Gospel and with apostolic faith. While the validity and importance of different church teachings cannot be the subject of a popular vote, the degree to which they are or are not accepted by most Catholics is important.” The Second Vatican Council's teaching regarding the laity, the document on Revelation says: "All of the baptized participate in the prophetic office of Jesus Christ ... The Holy Spirit anoints them and equips them conferring on them a very personal and intimate knowledge of the faith of the Church.... As a result, the faithful have an instinct for the truth of the Gospel, which enables them to recognize and endorse Christian doctrine and practice, and to reject what is false."

Your donations are most appreciated YOUR GIFT – IN ANY AMOUNT – IS PRICELESS When you make a donation to support our cause, you join with others who are investing in restoring our Church to what Jesus intended. The dollars we receive are used to run our programs and to reach a broad spectrum of the People of God. We are focused on reaching out to the Faithful, reform activists, young adults as well as those who feel abandoned by the Church, to mention just a few. Your personal contributions in offering your suggestions and your donations are most appreciated. To remain silent is to be complicit with our Church as it is now. If we do nothing, nothing is likely to happen. But if each of us is willing to do something, join a synodal gathering or start one of your own with a few close friends. Remember, where two or three are gathered in His name, there God is in the midst of them. Let's all do our part to step out of the pews, to come together and speak. But none of us can do this alone. We need to join our voices together and be a synodal Church to stay abreast of what is happening with each stage of the Synod from now through 2024 and beyond. Becoming a synodal Church will only happen if we, the People of God, stay involved in the process. Thank you again to all who joined in any of our synodal gatherings. On behalf of the CCRI steering committee, Rene Reid CCRI director