Sometimes, we only perceive the powerful and dramatic events around us, missing the most important teachings and guidance within and following those events. It happens because we do not pause and seek to listen to the “still small voice.”

After everything that has been said and done about synodality, if we pause and reflect on its central idea, we may hear the “still small voice” of God conveying that His Church needs us—the People of God—present with our love in an active and obedient way. The key words for us are: love, present, active, and obedient. This is not about adopting a new and different way but rather about actively engaging in the mission of the Church. Our Church has always needed us in a kind of need that in fact arises from our need to serve and be with our Lord.

The term synodality became the reason for a Synod, however its essence may be found in our Church from the very beginning. I believe that at that very moment our Lord said, “…upon this rock I will build my Church”; the word Church, “ekklesia” in the original text in Greek, was transformed, elevated, and validated as the way for His people to be close to Him.

I am not an etymologist or theologian, but I would like to offer some food for thought on how that moment at the inception of our Church relates to synodality, hoping it will provide some comfort as we walk together seeking to do His will.

Three words, ekklesia (church), kuriakē (of the Lord) and katholikos (catholic), translated into any language, share common ground with discussions on the meaning of synodality, embodying the idea of a united Church in mission:

• Ekklesia: This Greek word, originally meaning "assembly" or "gathering," acquires profound meaning when applied to the People of God. It underscores the religious and communal aspects of the Church, where believers regularly come together to worship the Lord and serve each other. Therefore, a place for worship and then for decision-making, and mutual support. In other words, worshiping, professing the creed, accepting our Lord Jesus Christ in the Eucharist, discerning, and walking together as People of God, it is in the essence of the reason for people convening in the church, something that also appears to be at the heart of the meaning of synodality.

• Kuriakē: Deriving from the Greek word for "of the Lord," this term emphasizes that the Church (ekklesia – see above) belongs to Christ. Synodality as presented during the Synod, also involves a divine aspect, as it is a process of collective discernment seeking the guidance of the Holy Spirit, in connection therefore with what is of the Lord, necessarily keeping Christ at the center.

• Katholikos: Meaning "universal," this term highlights the nature of the Catholic Church, loving all and welcoming all those willing to accept Jesus as the way, the truth and the life (John 14:6) and keep His commandments (John 15:10). Synodality can reinforce this universality by ensuring that all voices of the People of God, within the church community, are heard, addressing issues and maintaining unity.

Therefore, Ekkllesia, Kuriake and Katholics reflect a foundational common ground with synodality, understanding it as our collective journey of faith, while following, and therefore protecting, the doctrine that has come from revelation and inspiration from the Holy Spirit over the centuries and preserved in tradition.

Our focus must be on how we, the People of God, will conduct ourselves in synodality, faithful to doctrine.

For those of us concerned that the idea of synodality could be fragilizing the doctrine and the Church, think again—it might be the opposite, depending on our actions within the Church. In fact, since laypeople is the vast majority of the People of God, the doctrine might be better protected with more involvement of those not ordained among the People of God, acting in strict accordance with The Catechism of the Catholic Church (CCC 897-913). Many times, in history, ordinary blessed people have come to the rescue of the true Church in circumstances equivalent to circumstances we are witnessing now. Just consider some misconceptions and events we are seeing within the Church in Germany or some high clergy members from various parts of the globe defending the end of celibacy, setting aside tradition, apparently without even understanding the practical consequences and risks arising from worldly laws. Ending celibacy, the priesthood will be much closer to becoming a 9-to-5 job, pursued not for vocation to serve the Lord, but as a means for livelihood. This lack of comprehension of tradition and in many cases of scriptures does not mean those clergy members have lost their special graces given to the apostles and inherited by them with the imposition of previous bishops’ hands. It only means they are also frail human beings, requiring the prayers and support of the People of God as a whole.

This support can be seen for example, when, in Brazil, over 500,000 people, following tradition, gather for several subsequent days, at 4:00am, to pray the full Rosary for about two hours and then go to work, many of them facing long bus rides. It is also seen when an increasing number of young people attend Mass, seeking our Lord in the Eucharist. It is this fervent and active faith that will protect our Church and provide for a strong clergy faithful to our Lord. We must remember that the future members of the clergy will come from lay members of the People of God. This is why the call for synodality, bringing lay people closer to the daily life of our Church, may be, at this point in time, the most secure way to keep tradition, protect the sacred scriptures and do our Lord’s will.

Let’s serve the Lord together in the best way we can: in harmony and peace.

God bless you all

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While the Synod on Synodality's second and final assembly was taking place in Rome, last October, it became evident that the Synod’s theme—For a Synodal Church: Communion, Participation, and Mission—was being interpreted in an exceptionally broad manner by some of the delegates. This naturally caused some friction among the attendees, as reported by the media, and brought frustration and sadness to many people outside of the Synod - myself included.

Given the clear doctrine regarding the protection of life, from conception until natural death, and the consensus on its interpretation among the Churches present at the Synod, there should have been unanimous support, with no friction, for at least one urgent and significant synodal concrete action: the protection of the unborn, the most vulnerable among us.

In an effort to prompt the Synod to take decisive action on this critical issue, on October 9th, I sent an open letter via email to the Delegates of the Synod on Synodality (see previous post for the text of the letter).

Over two months have passed, and in that time, five out of seven states in the USA have passed laws to protect intentional abortion rights. Florida was one of the states that did not approve such a constitutional amendment, but only because more than 66% was required for passage and only 57% of the votes were in favor. In other words, only approximately 43% of voters were pro-life. If it was for the simple majority of voters, it would have been approved in Florida too.

Since this important voting was to happen in the USA, setting a reference for the rest of the world, it was really sad to see the Synod with its focus on a vast scope of other matters, in my view, a lot less relevant.

It is crucial for the People of God to understand our individual responsibilities in connection with the protection of life, from conception until natural death, and this is something the Church must emphasize and clarify the risks for souls and even possible excommunication ( Canon 1397, Second Paragraph ).

Since the Synod’s assembly has concluded, it is now too late to include a unified pro-life position in its final document. However, each former delegate can still act individually. They should urge our Church to make it clear to the People of God that supporting, endorsing, and particularly voting for intentional abortion rights—directly or indirectly through politicians with an agenda in defense of intentional abortion—constitutes a clear departure from Church teachings and bears grave spiritual consequences.

If you know any former delegates, please encourage them to take the pro-life action mentioned above.

On October 9th, 2024, the following pro-life open letter was sent by e-mail to the Synod on Synodality (synodus@synod.va), with a request for it to be forwarded to His Eminence, Cardinal Mario Grech, and the Delegates of the Synod on Synodality. Additionally an attempt was made to have a copy of the letter delivered directly to some Delegates :

October 9th, 2024

Delegates of the Synod on Synodality
c/o His Eminence Cardinal Mario Grech
General Secretariat of the Synod
Vatican City State

Re. Intentional Abortion.

Dear Delegates of the Synod on Synodality,

May the Holy Spirit guide you during this Second Session of the Synod, providing light on your conversations and wisdom for together all Delegates discern His Voice.

This open letter was written in a spirit of synodality, trusting that the Delegates of the Synod will give consideration to it.

Time is of the essence regarding the protection of the unborn, the most vulnerable, especially considering the eternal effects on souls. Since doctrine is clear and its interpretation consensual among the Churches present at the Synod on Synodality, it provides an exceptional occasion for a concrete pro-life action, reinforcing the handling of a vital issue in a unified synodal way.

Canon 1397, Second Paragraph, states: "A person who actually procures an abortion incurs a latae sententiae excommunication.” ( https://www.vatican.va/archive/cod-iuris-canonici/eng/documents/cic_lib6-cann1364-1399_en.html#OFFENCES_AGAINST_HUMAN_LIFE,_DIGNITY_AND_FREEDOM ).

Many Catholics are not aware of Canon 1397, Second Paragraph, or simply do not properly understand or evaluate the different forms of procurement. Therefore, it is important for the Church to provide guidance and clarification on this matter. In this respect, the Synod should properly evaluate and consider clarifying that not only the act of intentional abortion per se, but also creating the conditions for it to happen by providing funds or services, as well as consciously supporting strategic efforts aiming to advance a pro-choice political agenda and policies, can indeed be means to ultimately procure intentional abortion, which is the intentional ending of an innocent human life.

It is common for people to argue that the responsibility of intentional abortion lies only with the pregnant mothers. This stance not only lacks compassion but also ignores the fact that those not directly involved with the emotions of a particular case, acting consciously without the fog of the emotions, can possibly be even more accountable for procuring intentional abortion. It is a responsibility and a sin that may lie on the shoulders of an entire nation, if the resources of that nation, whether material or intellectual, are used to procure intentional abortion.

To declare oneself a Catholic while advocating for the ending of innocent human life through pro-choice policies, creates a profound inconsistency, as it involves endorsing actions that directly contradict the moral and ethical principles outlined by the Church. Such a stance undermines the integrity of one's Catholic identity, as it fails to uphold the essential tenets of the faith that affirm the inviolability of human life. This incoherence not only impacts personal faith but also the collective witness of the Catholic community in advocating for the protection and respect of all human life.

The sanctity of human life is a non-negotiable tenet of Catholic doctrine, grounded in the belief that life must be protected from conception until natural death. This belief is not subject to personal interpretation or sensitivity, it is a matter of fact within our faith tradition. Therefore, supporting or endorsing with your vote intentional abortion rights, directly or indirectly, represents a clear departure from the Church's teachings, bearing grave spiritual consequences.

This is an urgent matter and for this reason I urge and respectfully request that the Church, at this moment of the Synod, take the opportunity to provide clarification and definitive guidance in connection with the matter of intentional abortion procurement. Such guidance and clarification, should qualify, in simple language, the actions and parties considered involved in intentional abortion procurement, therefore subject to the terms referenced in Canon 1397 of the Code of Canon Law. This guidance, which reinforces the logical consistency required of Catholics in adhering to Gospel principles, will empower the faithful to make decisions that are in harmony with the Church’s teachings and mission, as well as with the conduct expected and due by the People of God.

Thank you for your attention to this critical issue. I appreciate your commitment to guiding the Church through the synodal process and look forward to the clarity and direction it will provide.

Wishing you all many blessings,
In Christ,

Henrique S.C.S. Gregori
HSG Initiative LLC.

Concerned with specific fundamental matters discussed around the Synod on Synodality—some, in my view, challenging doctrine and others defying simple common sense—I felt obligated, as a member of the People of God seeking the Church's good, to express my thoughts on these and other pressing matters. This led me to launch Synodal Letters.

Why "synodal"? Because I wanted to align my actions with what I believe the Church desires: greater participation of the People of God in the Church's mission of evangelization. Why "letters"? Because letters allow for a more reflective conversation, paving the way for deeper understanding among people and meaningful subsequent actions.

I hope Synodal Letters will bring us, the People of God, closer and therefore stronger to face the challenges presented by a world that grows more hostile to our faith each day.

If you read my posts, I will be extremely grateful. No payment or donation is expected; however, if you wish to donate, please do so to your parish.

God bless you all.

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