15/10/17 주교대의원회의 제정 50주년 기념 프란치스코 교황 성하의 연설(바오로 6세 홀, 2015년 10월 17일 토요일)

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주교대의원회의 제정 50주년 기념

프란치스코 교황 성하의 연설

(바오로 6세 홀, 2015년 10월 17일 토요일)

친애하는 총대주교님, 추기경님, 주교님, 형제자매 여러분,

정기 총회가 한창 진행되고 있는 때에 이처럼 주교대의원회의 제정 50주년을 기념하게 되어 우리는 모두 주님께 기쁨과 찬미와 감사를 드립니다. 제2차 바티칸 공의회부터 오늘 회의까지 우리는 ‘함께 걸어가는 것’의 필요성과 아름다움을 점점 더 절감하고 있습니다. 

이 기쁜 날에 저는 주교대의원회의 사무총장이신 로렌초 발디세리 추기경님과 사무국장이신 파비오 파베네 대주교님, 임원들, 자문위원들 그리고 다른 협력자들께 진심 어린 인사를 드립니다. 이분들은 날마다 밤늦게까지 묵묵히 일하고 계십니다. 또한 시노드 교부들과 이번 회의에 참여하신 다른 분들, 그리고 오늘 이 자리에 계신 분들께도 인사와 감사를 전합니다.

지금 우리는 지난 50년이 넘는 세월 동안 주교대의원회의를 위하여 애써 주신 분들을 기억하고자 합니다. 먼저, 사무총장을 지냈던 부아디수아프 루빈 추기경님, 요제프 톰코 추기경님, 얀 피터르 소테 추기경님, 니콜라 에테로비치 대주교님을 기억합니다. 또한 이 기회를 빌려 주교대의원회의 활동에 관대하게 모든 역량을 발휘하며 헌신했던 이들, 살아 계신 분과 선종하신 분 모두에게 깊은 감사를 표합니다. 

저는 로마 주교로서의 직무를 시작하면서 제2차 바티칸 공의회의 귀중한 유산 가운데 하나인 주교대의원회의를 증진하고자 했습니다.1)  복자 바오로 6세 교황께서는 주교대의원회의를 세계 공의회의 모습을 재현하고, 그 정신과 방법을 반영하는 것으로 생각하셨습니다. 2)  바오로 6세 교황께서는 주교대의원회의 조직은 “시간이 지나면서 더욱 완벽”3)해질 것이라고 예견하셨습니다. 20년 뒤, 성 요한 바오로 2세 교황께서는 다음과 같이 말씀하시며 그러한 생각을 널리 전하셨습니다. “이 수단은 더 발전할 수 있을 것입니다. 아마도 목자의 합의체적 책임이 주교대의원회의 안에서 더 충만하게 표현될 수 있을 것입니다.”4)  2006년에 베네딕토 16세 교황께서는 특히 그동안 반포되었던 『교회법전』(Codex Iuris Canonici)과 『동방 교회법전』(Codex Canonum Ecclesiarum Orientalium)의 조항들에 비추어 「주교대의원회의 정관」(Ordo Synodi Episcoporum)의 일부 변경사항을 승인하셨습니다.5) 

우리는 이 길을 계속 걸어가야 합니다. 우리가 살아가는 세상이며, 우리가 반대받는 가운데에서도 사랑하고 봉사하도록 부름받은 세상은, 교회 사명의 모든 분야에서 더욱더 굳세게 협력해 나갈 것을 교회에 요구합니다. 하느님께서 제삼천년기의 교회에 바라시는 것은 바로 공동합의성의 여정입니다. 

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주님께서 우리에게 요청하시는 것은 어떤 의미에서는 ‘시노드’라는 단어 안에 이미 모두 담겨 있습니다. 평신도와 사목자와 로마의 주교가 모두 함께 걸어가는 여정은 말로는 표현하기 쉬운 개념이지만 실천하기에는 쉽지 않은 것입니다. 

제2차 바티칸 공의회는 하느님 백성이 “신령한 집과 거룩한 사제직”6)으로 부름받은 모든 세례 받은 이로 구성되어 있다고 말하며 “성령께 도유를 받는 신자 전체는(1요한 2,20.27 참조) 믿음에서 오류를 범할 수 없으며, ‘주교부터 마지막 평신도에 이르기까지’ 신앙과 도덕 문제에 관하여 보편적인 동의를 보일 때에, 온 백성의 초자연적 신앙 감각의 중개로 이 고유한 특성을 드러낸다.”7)고 선언했습니다. 이것이 바로 그 유명한 “‘믿음에서’ 오류가 없는”(infallible ‘in credendo’)이라는 말입니다.

저는 교황 권고 「복음의 기쁨」(Evangelii Gaudium)에서 다음과 같이 강조하였습니다. “하느님의 백성은 이 도유에 힘입어 거룩해집니다. 이는 믿음에서(in credendo) 오류가 없게 합니다.”8)  그리고 덧붙여 이렇게 말하였습니다. “세례 받은 모든 이는 교회 안의 역할이나 신앙 교육의 수준에 상관없이 복음화의 능동적인 주체입니다. 따라서 복음화 계획은 전문가들이나 수행하는 것이고 나머지 신자들은 그저 수동적인 수용자라고 여기는 것은 바람직하지 않습니다.”9) 신앙 감각(sensus fidei)은 가르치는 교회(Ecclesia docens)와 배우는 교회(Ecclesia discens) 사이의 경직된 구분을 막아 줍니다. 양 떼도 마찬가지로 주님께서 교회에 계시하시는 새로운 길을 식별하는 고유한 직감을 지니기 때문입니다.10) 

통상적으로 모든 「의제 개요」(Lineamenta)에서 그러하듯이, 두 차례의 가정에 관한 세계주교대의원회의 준비 단계에서 하느님 백성과 협의해야 한다는 저의 근본적인 바람에는 이러한 확신이 있었습니다. 분명히 이러한 종류의 협의는 신앙 감각을 인식하기에 결코 충분하지 않을 것입니다. 그러나 우리가 가정들과 함께하지 않는다면, 그들의 기쁨과 희망, 슬픔과 고뇌에 귀 기울이지 않는다면, 어떻게 가정에 대하여 말할 수 있겠습니까?11) 개별 교회들에 보냈던 두 차례의 설문에 대한 답변들을 통하여 우리는 적어도 일부 가정들이 자신들에게 긴밀한 영향을 미치는 사안들 그리고 그들이 말하고자 하는 사안들과 관련하여 이야기하는 것을 들을 기회를 얻었습니다. 

공동합의적 교회는 경청하는 교회이고, 경청이 “단순히 듣는 것 이상”12)이라는 것을 깨닫는 교회입니다. 바로 상호 경청을 통하여 모든 사람은 배우는 것이 있습니다. 신앙을 가진 백성, 주교단, 로마 주교, 그 각자는 다른 이들을 경청하고, 모든 이는 성령, 곧 “진리의 영”(요한 14,17)을 경청하여 성령께서 “여러 교회에 하시는 말씀”(묵시 2,7)을 알게 됩니다. 

세계주교대의원회의는 교회 생활의 모든 차원에서 진행된 경청의 역동성이 수렴되는 지점입니다. 세계주교대의원회의 과정은 “그리스도의 예언자직에도 참여”13)하는 하느님 백성의 소리를 듣는 것에서 시작합니다. 이는 “모든 사람이 관련되는 것은 모든 사람이 논의해야 한다.”(Quod omnes tangit ab omnibus tractari debet)는 제일천년기 교회의 귀중한 원칙을 따르는 것입니다. 그러고 나서 세계주교대의원회의 과정은 사목자들을 경청하는 것으로 이어집니다. 시노드 교부들을 통하여 주교들은 당대의 변화무쌍한 여론의 흐름으로부터 신중하게 구별해 낼 수 있어야 하는 온 교회의 신앙에 대한 진정한 수호자이고 해석자이며 증인으로서 행동합니다. 지난해 개최된 세계주교대의원회의 전날, 저는 이렇게 말했습니다. “시노드 교부들을 위하여 우리는 성령께 무엇보다도 경청의 은사를 청합니다. 그들이 하느님 말씀에 귀 기울여 하느님과 함께 하느님 백성의 부르짖음을 들을 수 있기를, 하느님께서 우리에게 요청하시는 그 뜻에 일치할 때까지 하느님 백성에게 귀 기울일 수 있기를 청합니다.”14) 세계주교대의원회의 과정은 로마 주교에게 귀 기울이는 것으로 정점에 이릅니다. 로마 주교는 “모든 그리스도인의 목자요 스승”15)으로 그 자신의 개인적 신념이 아니라 온 교회의 믿음(fides totius Ecclesiae)의 최고 증거자로, 곧 “하느님의 뜻과 그리스도의 복음과 교회 전승에 대한 순종과 일치의 보증인”16)으로 발언하도록 부름받은 사람입니다.

세계주교대의원회의가 언제나 베드로와 함께 베드로 아래(cum Petro et sub Petro), 곧 진정 베드로와 함께일 뿐 아니라 베드로 아래 수행되고 있다는 사실은 자유의 제한이 아니라 일치의 보증인 것입니다. 교황은 주님의 뜻에 따라 “주교들의 일치는 물론 신자 대중이 이루는 일치의 영구적이고 가시적인 근원이며 토대”17)입니다. 이와 긴밀하게 연관되어 있는 개념이 제2차 바티칸 공의회에서 사용했던 ‘교계적 친교’(hierarchica communio)입니다. 주교들은 로마 주교와 주교들의 친교를 이루면서(cum Petro) 동시에 교계적으로 주교단의 단장인 교황 아래에 있는 것입니다(sub Petro).18) 

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교회의 구성적 차원인 공동합의성은 우리에게 교계 직무 자체를 이해하는 가장 적합한 틀을 제시해 줍니다. 교회는 다만 주님이신 그리스도와의 만남을 향하여 가는 역사의 길을 따라 하느님의 양 떼가 “함께 걸어가는 것”일 뿐이므로 요한 크리소스토모 성인의 말씀처럼 “교회와 시노드가 같은 뜻”19)이라고 이해한다면, 우리는 교회 안에서 그 누구도 다른 이들보다 높이 ‘들어 올려’질 수 없다는 것도 이해하게 됩니다. 반대로, 이 길을 따라가는 우리의 형제자매를 섬기고자 교회 안에서 모든 이가 자기 자신을 ‘낮추는’ 것이 반드시 필요합니다. 

예수님께서 교회를 세우실 때에 그 정점에 사도단을 두셨고, 그 안에서 베드로 사도는 “반석”(마태 16,18 참조)이며 믿음 안에서 형제들의 힘을 북돋아 주어야 하는(루카 22,32 참조) 사람입니다. 그런데 이 교회 안에서는, 마치 역삼각형처럼, 그 정점이 밑변의 아래쪽에 있습니다. 그래서 권위를 행사하는 이들은 ‘봉사자들’(ministri)이라고 불립니다. 이 단어의 본디 의미에 따라, 그들은 모든 이 가운데 가장 작은 이들이기 때문입니다. 하느님 백성에 대한 봉사 안에서 모든 주교는 자신에게 맡겨진 양 떼를 위한 그리스도의 대리자(vicarius Christi)20) 
, 곧 최후의 만찬에서 몸을 굽혀 사도들의 발을 씻어 주신 예수님의 대리자(요한 13,1-15 참조)가 됩니다. 비슷한 관점에서 베드로의 후계자는 그저 하느님의 종들의 종(servus servorum Dei)21)에 불과할 뿐입니다. 

이 사실을 절대로 잊지 맙시다! 예수님의 제자들에게 유일한 권위는 어제도 오늘도 늘 섬김의 권위이며, 유일한 힘은 십자가의 힘입니다. 주님께서 우리에게 이렇게 말씀하셨습니다. “너희도 알다시피 다른 민족들의 통치자들은 백성 위에 군림하고, 고관들은 백성에게 세도를 부린다. 그러나 너희는 그래서는 안 된다. 너희 가운데에서 높은 사람이 되려는 이는 너희를 섬기는 사람이 되어야 한다. 또한 너희 가운데에서 첫째가 되려는 이는 너희의 종이 되어야 한다.”(마태 20,25-27). 그러나 너희는 그래서는 안 된다. 이 말씀으로 우리는 교회의 신비의 중심에 닿으며 우리의 교계적 봉사를 이해하는 데 필요한 빛을 얻습니다. 

***

공동합의적 교회 안에서 세계주교대의원회의는 모든 교회적 결정에 영감을 주는 친교의 역동을 가장 명백히 드러내는 유일한 표현입니다. 

공동합의성 실행의 첫 단계는 개별 교회 안에서 이루어집니다. 『교회법전』은, 온 교회 공동체의 선익을 위하여 사제와 평신도가 주교에게 협력하도록 부름받는22) 교구 대의원회의의 장엄한 제정을 언급한 후에, 지역 교회 안에서 보통 ‘친교의 조직들’로 불리는, 사제 평의회, 참사회, 의전 사제단, 사목 평의회23)에 관하여 상당 부분을 할애합니다. 그러한 조직들이 ‘기저’와 연결되어 있으며 사람들로부터 그리고 매일의 문제들로부터 출발할 때에만 공동합의적인 교회가 형태를 취하기 시작할 수 있습니다. 이러한 과정들이 힘겨운 일일지라도 경청과 나눔의 기회로 소중히 여겨야 합니다.

두 번째 단계는 교회 관구와 교회 연합구, 개별 공의회 그리고 특별히 주교회의24)의 단계입니다. 우리는 고대 교회 구조의 특정 면모들을 통합하고 쇄신함으로써 이러한 조직들을 통하여 단체성의 중간적인 단계들을 더 잘 이룰 수 있는 방법을 숙고해 보아야 합니다. 이러한 조직들이 주교들의 단체성의 정신을 증가시키는 데에 기여할 수 있기를 기원한 공의회의 희망은 아직 충만하게 실현되지 않았습니다. 우리는 아직 그 실현을 위한 길 위에 있습니다. 제가 말씀드렸듯이, 공동합의적 교회 안에서 “교황이 지역 주교들을 대신하여 그들의 지역에서 일어나는 모든 문제를 식별하는 것은 바람직하지 않습니다. 이러한 의미에서 저는 건실한 ‘분권화’를 증진시킬 필요가 있다고 여깁니다.”25)  

마지막 단계는 보편 교회의 단계입니다. 이 단계에서 세계주교대의원회의가 가톨릭 교회의 주교단을 대표하며, 온전히 공동합의적인 하나의 교회 안에서 이루어지는 주교들의 단체성을 표현합니다.26)  ‘주교들의 단체성’과 ‘온전히 공동합의적인 하나의 교회’라는 두 가지 표현이 있습니다. 이 단계에서 정신적 단체성(collegialitas affectiva)이 드러나는데, 이러한 단체성은 또한 특정 상황들 안에서 ‘실질적’(effective)이게 될 수 있으며, 하느님 백성을 배려하는 데에 주교들이 그들 가운데 그리고 교황과 함께하게 합니다.27) 
 

***

공동합의적 교회를 세우고자 하는 헌신은 주님께서 우리 저마다에게 맡기신 역할과 함께 모두가 부름받은 사명으로 중대한 보편적 의미를 지닙니다. 이러한 까닭에 최근 콘스탄티노폴리스 총대주교의 사절단과의 대화에서 저는 “교회의 삶에서 공동합의성의 원리와 주재하는 이의 봉사가 어떻게 분명히 드러나는지 자세히 검토하는 것은 우리 교회들의 관계를 증진하는 데 크게 이바지할 것”28)이라는 저의 확신을 재천명하였습니다.

저는, 공동합의적인 교회 안에서는 베드로의 수위권 행사도 더욱 빛날 수 있으리라고 믿습니다. 교황은 혼자 또 교회 위에 있는 것이 아니라, 교회 안에서 세례 받은 이들 가운데 있는 세례 받은 이로서, 그리고 주교단 안에서 주교들 가운데의 주교로서 존재하며, 그와 동시에, 베드로 사도의 후계자로서, 사랑 안에서 모든 교회를 주재하는 로마 교회를 이끌도록 부름받고 있습니다.29) 
 

“교황직의 쇄신”30)을 시급하게 고려해야 한다는 필요성을 재확인하면서, 저는 선임자이신 요한 바오로 2세 교황님의 말씀을 다시 언급하고자 합니다. “저는 로마의 주교로서, …… 하느님의 충실성에 힘입어 성령께서 머무르시는 모든 공동체들의 완전하고 가시적인 친교를 그리스도께서 열렬히 바라고 계심을 깊이 인식하고 있습니다. 이와 관련하여 저에게 특별한 책임이 있음을 확신합니다. 무엇보다도 대다수 그리스도교 공동체들의 교회 일치에 대한 열망을 확인하면서, 그리고 수위권의 사명에 대한 본질을 포기하지 않으면서 새로운 상황에 개방적인 수위권 행사 방식을 강구하라는 요청을 경청하면서 저는 특별한 책임을 느낍니다.”31) 


우리의 시선은 또한 인류 전체를 향합니다. 공동합의적 교회는 참여와 연대와 운영의 투명성을 요청하면서 모든 민족의 운명을 소수의 힘 있는 이들의 손에 놓아둔 세상의 민족들 가운데 들어 올려질(이사 11,12 참조) 기준과 같습니다. 역사의 고난을 함께 나누며 사람들과 더불어 “함께 걸어가는” 교회로서, 민족들의 침해될 수 없는 존엄과 봉사인 권위의 역할을 재발견하는 것이 또한 정의와 형제애로 시민 사회가 건설되도록 도울 수 있으리라는 꿈을 소중하게 여깁시다. 그리하여 다음 세대들에게 더 아름답고 인간적인 세상을 전해 줍시다.32) 감사합니다. 

 

1) 프란치스코, 주교대의원회의 사무국장의 주교품 승격을 맞아 주교대의원회의 사무총장에게 보낸 서한, 2014.4.1. 참조.
2) 복자 바오로 6세, 세계주교대의원회의 제1차 정기 총회 개막 연설, 1967.9.30. 참조.
3) 복자 바오로 6세, 자의 교서 「사도적 염려」(Apostolica Sollicitudo), 1965.9.15., 서문, 『교회법 해설』 3권, 부록 3, 한국천주교중앙협의회, 2003(제2판).
4) 성 요한 바오로 2세, 세계주교대의원회의 제6차 정기 총회 폐막 연설, 1983.10.29.
5) 베네딕토 16세, 「주교대의원회의 정관」(Ordo Synodi Episcoporum), 『사도좌 관보』(Acta Apostolicae Sedis: AAS) 98(2006), 755-779면, 『가톨릭 교회의 가르침』 43호(2011), 한국천주교중앙협의회 참조.
6) 제2차 바티칸 공의회, 교회에 관한 교의 헌장 「인류의 빛」(Lumen Gentium), 1964.11.21., 10항, 『제2차 바티칸 공의회 문헌』, 한글판, 한국천주교중앙협의회, 2007(제3판).
7) 교회 헌장 12항.
8) 프란치스코, 교황 권고 「복음의 기쁨」(Evangelii Gaudium), 2013.11.24., 한국천주교중앙협의회, 2014(제2판), 119항.
9) 「복음의 기쁨」, 120항.
10) 프란치스코, 제28차 세계 젊은이의 날 기념 리우데자네이루 사목 방문 동안 라틴 아메리카 주교회의(CELAM) 정기 협력 회의에서 한 연설, 리우데자네이루, 2013.7.28., 5,4; 성직자, 축성 생활자, 사목 평의회 위원 회의에서 한 연설, 아시시, 2013.10.4. 참조. 
11)  제2차 바티칸 공의회, 현대 세계의 교회에 관한 사목 헌장 「기쁨과 희망」(Gaudium et Spes), 1965.12.7., 1항, 『제2차 바티칸 공의회 문헌』 참조. 
12) 「복음의 기쁨」, 171항.
13) 교회 헌장 12항.
14) 프란치스코, 가정에 관한 세계주교대의원회의 전야 기도에서 한 연설, 2014.10.4.
15) 제1차 바티칸 공의회, 「영원하신 목자」(Pastor Aeternus), 1870.7.18., 4장; 참조: 『신경, 신앙과 도덕에 관한 규정·선언 편람』(Enchiridion Symbolorum Definitionum et Declarationum de Rebus Fidei et Morum: 이하 신경 편람), 헬무트 호핑 공편, 페터 휘너만 편집, 2014(제44판), 3074항, 한국천주교중앙협의회, 2017년(제1판), 1870면; 교회법 제749조 1항.
16) 프란치스코, 세계주교대의원회의 제3차 임시 총회 연설, 2014.10.18.
17) 교회 헌장 23항; 참조: 「영원하신 목자」, 머리말, 신경 편람 3051항.
18) 교회 헌장 22항; 주교들의 사목 임무에 관한 교령 「주님이신 그리스도」(Christus Dominus), 1965.10.28., 4항, 『제2차 바티칸 공의회 문헌』 참조.
19) 성 요한 크리소스토모, 「시편 해설」(Explicatio in Ps) 제149편; 『그리스 교부 총서』(Patrologia Graeca: PG), 55,493.
20) 교회 헌장 27항 참조.
21) 세계주교대의원회의 제3차 임시 총회 연설.
22) 교회법 제460-468조 참조. 
23) 교회법 제495-514조 참조.
24) 교회법 제431-459조 참조.
25)「복음의 기쁨」, 16항; 참조: 「복음의 기쁨」, 32항.
26) 주교 교령 5항; 교회법 제342-348조 참조. 
27) 성 요한 바오로 2세, 세계주교대의원회의 후속 권고 「양 떼의 목자」(Pastores Gregis), 2003.10.16., 8항, 『가톨릭 교회의 가르침』 30호(2004), 한국천주교중앙협의회 참조. 
28) 프란치스코, 콘스탄티노폴리스 총대주교의 사절단에게 한 연설, 2015.6.27.
29) 안티오키아의 성 이냐시오, 「로마인들에게 보낸 서간」(Epistula ad Romanos), 머리말, PG 5, 686 참조.
30) 「복음의 기쁨」, 32항.
31) 성 요한 바오로 2세, 일치 운동에 관한 회칙 「하나 되게 하소서」(Ut Unum Sint), 1995.5.25., 95항, 『교회 일치 문헌』 1권, 2008(제1판), 한국천주교중앙협의회, 129면 수정 번역.
32) 「복음의 기쁨」, 186-192항; 프란치스코, 공동의 집을 돌보는 것에 관한 회칙 「찬미받으소서」(Laudato Si’), 2015.5.24., 156-162항, 한국천주교중앙협의회, 2021(제2판) 참조. 

 

<원문 Ceremony Commemorating the 50th Anniversary of the Institution of the Synod of Bishops, Address of His Holiness Pope Francis, 2015.10.17., 영어와 이탈리아어>

영어: 
https://www.vatican.va/content/francesco/en/speeches/2015/october/documents/papa-francesco_20151017_50-anniversario-sinodo.html

CEREMONY COMMEMORATING THE 50th ANNIVERSARY OF THE INSTITUTION OF THE SYNOD OF BISHOPS

ADDRESS OF HIS HOLINESS POPE FRANCIS

Paul VI Audience Hall
Saturday, 17 October 2015

[Multimedia]

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Your Beatitudes, 
Your Eminences, 
Your Excellencies, 
Brothers and Sisters,

As the Ordinary General Assembly is in full session, this commemoration of the fiftieth anniversary of the institution of the Synod of Bishops is, for all of us, a cause for joy, praise and thanksgiving to the Lord. From the time of the Second Vatican Council until the present Assembly, we have experienced ever more intensely the necessity and beauty of “journeying together”.

On this happy occasion I offer cordial greetings to Cardinal Lorenzo Baldisseri, the Secretary General, the Undersecretary, Archbishop Fabio Fabene, the Officials, the Consultors and the other collaborators in the General Secretariat of the Synod of Bishops, those who are behind the scenes and work late each evening. I also greet and thank the Synod Fathers and the other participants in the current Assembly, as well as all those present. 

At this time we also wish to remember those who, in the course of the last fifty years, have offered their services to the Synod, beginning with the successive General Secretaries: Cardinal Władysław Rubin, Cardinal Jozef Tomko, Cardinal Jan Pieter Schotte and Archbishop Nikola Eterović. I also take this opportunity to express my heartfelt gratitude to those — both living and deceased — who contributed so generously and competently to the Synod’s work.

From the beginning of my ministry as Bishop of Rome, I sought to enhance the Synod, which is one of the most precious legacies of the Second Vatican Council.(1) For Blessed Paul VI, the Synod of Bishops was meant to reproduce the image of the Ecumenical Council and reflect its spirit and method.(2) Pope Paul foresaw that the organization of the Synod could “be improved upon with the passing of time”.(3) Twenty years later, Saint John Paul II echoed that thought when he stated that “this instrument might be further improved. Perhaps collegial pastoral responsibility could be more fully expressed in the Synod”.(4) In 2006, Benedict XVI approved several changes to the Ordo Synodi Episcoporum, especially in light of the provisions of the Code of Canon Law and the Code of Canons of the Eastern Churches, which had been promulgated in the meantime.(5)

We must continue along this path. The world in which we live, and which we are called to love and serve, even with its contradictions, demands that the Church strengthen cooperation in all areas of her mission. It is precisely this path of synodalitywhich God expects of the Church of the third millennium.

***

What the Lord is asking of us is already in some sense present in the very word “synod”. Journeying together — laity, pastors, the Bishop of Rome — is an easy concept to put into words, but not so easy to put into practice.

After stating that the people of God is comprised of all the baptized who are called to “be a spiritual house and a holy priesthood”,(6) the Second Vatican Council went on to say that “the whole body of the faithful, who have an anointing which comes from the holy one (cf. 1 Jn 2:20,27), cannot err in matters of belief. This characteristic is shown in the supernatural sense of the faith (sensus fidei) of the whole people of God, when ‘from the bishops to the last of the faithful’ it manifests a universal consensus in matters of faith and morals”.(7) These are the famous words infallible“in credendo”.

In the Apostolic Exhortation Evangelii Gaudium, I emphasized that “the people of God is holy thanks to this anointing, which makes it infallible in credendo”,(8) and added that “all the baptized, whatever their position in the Church or their level of instruction in the faith, are agents of evangelization, and it would be insufficient to envisage a plan of evangelization to be carried out by professionals while the rest of the faithful would simply be passive recipients”.(9) The sensus fidei prevents a rigid separation between an Ecclesia docens and an Ecclesia discens, since the flock likewise has an instinctive ability to discern the new ways that the Lord is revealing to the Church.(10)

Such was the conviction underlying my desire that the people of God should be consulted in the preparation of the two phases of the Synod on the family, as is ordinarily done with each Lineamenta. Certainly, a consultation of this sort would never be sufficient to perceive the sensus fidei. But how could we speak about the family without engaging families themselves, listening to their joys and their hopes, their sorrows and their anguish?(11) Through the answers given to the two questionnaires sent to the particular Churches, we had the opportunity at least to hear some of those families speak to issues which closely affect them and about which they have much to say.

A synodal Church is a Church which listens, which realizes that listening “is more than simply hearing”.(12) It is a mutual listening in which everyone has something to learn. The faithful people, the college of bishops, the Bishop of Rome: all listening to each other, and all listening to the Holy Spirit, the “Spirit of truth” (Jn 14:17), in order to know what he “says to the Churches” (Rev2:7).

The Synod of Bishops is the point of convergence of this listening process conducted at every level of the Church’s life. The Synod process begins by listening to the people of God, which “shares also in Christ’s prophetic office”,(13) according to a principle dear to the Church of the first millennium: “Quod omnes tangit ab omnibus tractari debet”. The Synod process then continues by listening to the pastors. Through the Synod Fathers, the bishops act as authentic guardians, interpreters and witnesses of the faith of the whole Church, which they need to discern carefully from the changing currents of public opinion. On the eve of last year’s Synod I stated: “For the Synod Fathers we ask the Holy Spirit first of all for the gift of listening: to listen to God, so that with him we may hear the cry of his people; to listen to his people until we are in harmony with the will to which God calls us”.(14) The Synod process culminates in listening to the Bishop of Rome, who is called to speak as “pastor and teacher of all Christians”,(15) not on the basis of his personal convictions but as the supreme witness to the fides totius Ecclesiae, “the guarantor of the obedience and the conformity of the Church to the will of God, to the Gospel of Christ, and to the Tradition of the Church”.(16)

The fact that the Synod always acts cum Petro et sub Petro — indeed, not only cum Petro, but also sub Petro — is not a limitation of freedom, but a guarantee of unity. For the Pope is, by will of the Lord, “the perpetual and visible source and foundation of the unity both of the bishops and of the whole company of the faithful”.(17) Closely related to this is the concept of “hierarchica communio” as employed by the Second Vatican Council: the Bishops are linked to the Bishop of Rome by the bond of episcopal communion (cum Petro) while, at the same time, hierarchically subject to him as head of the college (sub Petro).(18)

***

Synodality, as a constitutive element of the Church, offers us the most appropriate interpretive framework for understanding the hierarchical ministry itself. If we understand, as Saint John Chrysostom says, that “Church and Synod are synonymous”,(19) inasmuch as the Church is nothing other than the “journeying together” of God’s flock along the paths of history towards the encounter with Christ the Lord, then we understand too that, within the Church, no one can be “raised up” higher than others. On the contrary, in the Church, it is necessary that each person “lower” himself or herself, so as to serve our brothers and sisters along the way.

Jesus founded the Church by setting at her head the Apostolic College, in which the Apostle Peter is the “rock” (cf. Mt 16:18), the one who must confirm‎ his brethren in the faith (cf. Lk 22:32). But in this Church, as in an inverted pyramid, the top is located beneath the base. Consequently, those who exercise authority are called “ministers”, because, in the original meaning of the word, they are the least of all. It is in serving the people of God that each bishop becomes, for that portion of the flock entrusted to him, vicarius Christi,(20) the vicar of that Jesus who at the Last Supper bent down to wash the feet of the Apostles (cf. Jn13:1-15). And in a similar perspective, the Successor of Peter is nothing else if not the servus servorum Dei.(21)

Let us never forget this! For the disciples of Jesus, yesterday, today and always, the only authority is the authority of service, the only power is the power of the cross. As the Master tells us: “You know that the rulers of the Gentiles lord it over them, and their great men exercise authority over them. It shall not be so among you; but whoever would be great among you must be your servant, and whoever would be first among you must be your slave” (Mt 20:25-27). It shall not be so among you: in this expression‎ we touch the heart of the mystery of the Church, and we receive the enlightenment necessary to understand our hierarchical service.

***

In a synodal Church, the Synod of Bishops is only the most evident manifestation of a dynamism of communion which inspires all ecclesial decisions. 

The first level of the exercise of synodality is had in the particular Churches. After mentioning the noble institution of the Diocesan Synod, in which priests and laity are called to cooperate with the bishop for the good of the whole ecclesial community,(22) the Code of Canon Law devotes ample space to what are usually called “organs of communion” in the local Church: the presbyteral council, the college of consultors, chapters of canons and the pastoral council.(23) Only to the extent that these organizations keep connected to the “base” and start from people and their daily problems, can a synodal Church begin to take shape: these means, even when they prove wearisome, must be valued as an opportunity for listening and sharing.

The second level is that of Ecclesiastical Provinces and Ecclesiastical Regions, Particular Councils and, in a special way, Conferences of Bishops.(24) We need to reflect on how better to bring about, through these bodies, intermediary instances of collegiality, perhaps by integrating and updating certain aspects of the ancient ecclesiastical organization. The hope expressed by the Council that such bodies would help increase the spirit of episcopal collegiality has not yet been fully realized. We are still on the way, part-way there. In a synodal Church, as I have said, “it is not advisable for the Pope to take the place of local Bishops in the discernment of every issue which arises in their territory. In this sense, I am conscious of the need to promote a sound ‘decentralization’”.(25)

The last level is that of the universal Church. Here the Synod of Bishops, representing the Catholic episcopate, becomes an expression‎ of episcopal collegiality within an entirely synodal Church.(26) Two different phrases: “episcopal collegiality” and an “entirely synodal Church”. This level manifests the collegialitas affectiva, which can also become in certain circumstances “effective”, joining the Bishops among themselves and with the Pope in solicitude for the People God.(27)

***

The commitment to build a synodal Church — a mission to which we are all called, each with the role entrusted him by the Lord — has significant ecumenical implications. For this reason, speaking recently to a delegation from the Patriarchate of Constantinople, I reaffirmed my conviction that “a careful examination of how, in the Church’s life, the principle of synodality and the service of the one who presides are articulated, will make a significant contribution to the progress of relations between our Churches”.(28)

I am persuaded that in a synodal Church, greater light can be shed on the exercise of the Petrine primacy. The Pope is not, by himself, above the Church; but within it as one of the baptized, and within the College of Bishops as a Bishop among Bishops, called at the same time — as Successor of Peter — to lead the Church of Rome which presides in charity over all the Churches.(29)

While reaffirming the urgent need to think about “a conversion of the papacy”,(30) I willingly repeat the words of my predecessor Pope John Paul II: “As Bishop of Rome I am fully aware [...] that Christ ardently desires the full and visible communion of all those Communities in which, by virtue of God’s faithfulness, his Spirit dwells. I am convinced that I have a particular responsibility in this regard, above all in acknowledging the ecumenical aspirations of the majority of the Christian Communities and in heeding the request made of me to find a way of exercising the primacy which, while in no way renouncing what is essential to its mission, is nonetheless open to a new situation”.(31)

Our gaze also extends to humanity as a whole. A synodal Church is like a standard lifted up among the nations (cf. Is 11:12) in a world which — while calling for participation, solidarity and transparency in public administration — often consigns the fate of entire peoples to the grasp of small but powerful groups. As a Church which “journeys together” with men and women, sharing the travails of history, let us cherish the dream that a rediscovery of the inviolable dignity of peoples and of the function of authority as service will also be able to help civil society to be built up in justice and fraternity, and thus bring about a more beautiful and humane world for coming generations.(32) Thank you. 

---

1) Cf. FRANCIS, Letter to the General Secretary of the Synod of Bishops, Cardinal Lorenzo Baldisseri, on the elevation of the Undersecretary, Mgr Fabio Fabene. to the episcopal dignity, 1 April 2014.

2) Cf. BLESSED PAUL VI, Address for the Opening of the first Ordinary General Assembly of the Synod of Bishops, 30 September 1967.

3) BLESSED PAUL VI, Motu proprio Apostolica Sollicitudo (15 September 1965), Proemium.

4) SAINT JOHN PAUL II, Address for the Conclusion of VI Ordinary General Assembly of the Synod of Bishops, 29 October 1983.

5) Cf. AAS 98 (2006), 755-779.

6) SECOND VATICAN ECUMENICAL COUNCIL, Dogmatic Constitution Lumen Gentium (21 November 1964) 10.

7) Ibid., 12.

8) FRANCIS, Apostolic Exhortation Evangelii Gaudium (24 November 2013), 119.

9) Ibid., 120.

10) Cf. FRANCIS, Address to the Leadership of the Episcopal Conferences of Latin America during the General Coordination Meeting, Rio de Janeiro, 28 July 2013, 5,4; ID., Address on the occasion of a meeting with Clergy, Consecrated Persons and members of Pastoral Councils, Assisi, 4 October 2013. 

11) Cf. SECOND VATICAN ECUMENICAL COUNCIL, Pastoral Constitution Gaudium et Spes (7 December 1965), 1.

12) Apostolic Exhortation Evangelii Gaudium, 171.

13) SECOND VATICAN ECUMENICAL COUNCIL, Dogmatic Constitution Lumen Gentium, 12.

14) FRANCIS, Address at the Prayer Vigil for the Synod on the Family, 4 October 2014.

15) FIRST VATICAN ECUMENICAL COUNCIL, Dogmatic Constitution Pastor Aeternus (18 July 1870), ch. IV: Denz. 3074. Cf. Codex Iuris Canonici, can. 749, § 1.

16) FRANCIS, Address to the Third Extraordinary General Assembly of the Synod of Bishops, 18 October 2014.

17) SECOND VATICAN ECUMENICAL COUNCIL, Dogmatic Constitution Lumen Gentium, 23. cf. FIRST VATICAN ECUMENICAL COUNCIL, Dogmatic Constitution Pastor Aeternus, Prologue: Denz. 3051.

18) Cf. SECOND VATICAN ECUMENICAL COUNCIL, Dogmatic Constitution Lumen Gentium, 22; Decree Christus Dominus (28 October 1965), 4.

19) SAINT JOHN CHRYSOSTOM, Explicatio in Ps. 149: PG 55, 493.

20) Cf. SECOND VATICAN ECUMENICAL COUNCIL, Dogmatic Constitution Lumen Gentium, 27.

21) Cf. FRANCIS, Address to the Third Extraordinary General Assembly of the Synod of Bishops, 18 October 2014.

22) Cf. Codex Iuris Canonici, cann. 460-468.

23) Cf. ibid., cann. 495-514.

24) Cf. ibid., cann. 431-459.

25) FRANCIS, Apostolic Exhortation Evangelii Gaudium, 16. cf. ibid., 32.

26) Cf. SECOND VATICAN ECUMENICAL COUNCIL, Decree Christus Dominus, 5; Codex Iuris Canonici, cann. 342-348.

27) Cf. SAINT JOHN PAUL II, Post-Synodal Apostolic Exhortation Pastores Gregis (16 October 2003), 8.

28) FRANCIS, Address to the Delegation of the Ecumenical Patriarchate of Constantinople, 27 June 2015.

29) Cf. SAINT IGNATIUS OF ANTIOCH, Epistula ad Romanos, Proemium: PG 5, 686.

30) FRANCIS, Apostolic Exhortation Evangelii Gaudium, 32.

31) SAINT JOHN PAUL II, Encyclical Letter Ut Unum Sint (25 May 1995), 95.

32) Cf. FRANCIS, Apostolic Exhortation Evangelii Gaudium, 186-192; Encyclical Letter Laudato Si’ (24 May 2015), 156-162.

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