Female Jesuit, Queenpin of Synodality claims the Church should decentralise

Nathalie Becquart: "Western Christianity must decentralise itself".

Sister Nathalie belongs to the Congregation of Xavières, so indeed a female Jesuit. Yet again, one of the Jesuit cronies of the Pope doing his bidding.   He cannot trust anyone else.

The Sisters at prayer.  Those that take leave of the habit, soon take further leave of the Faith. I have found just one nuns of this order in habit (after a manner) - looks for all the world like a sect.

 

Appointed on 6 February 2021 by Pope Francis as Under-Secretary of the General Secretariat of the Synod of Bishops, Sister Nathalie Becquart outlines the main lines of the continental synodal assemblies. The challenge of unity in diversity.

For a synodal Church: communion, participation, mission is the title of the Synod on synodality, which has been taking place since October 2021 and will last until October 2024.

The continental phase of the Synod, which has just ended, saw Rome meet with the local Churches. For two months, from 5 February to 31 March 2023, Oceania, Asia, the Middle East, Africa, Latin America, North America and Europe were visited by the Vatican delegation from the General Secretariat of the Synod on the occasion of the continental assemblies.

As you followed these continental assemblies, was there a particular person or event that stood out for you?

Nathalie Becquart: It's very difficult to single out a particular person or event. I was lucky enough to take part in the synodal assembly for Oceania, the Middle East, Asia and Africa. It was a very rich experience. I was particularly struck by the diversity of Church realities in different societies, social, political and cultural contexts, and by the history of the local Church.

"In Fiji, celebrations are very different from what happens elsewhere."

We see the face of a multipolar Church called to strengthen the dialogue between the local Churches in a dynamic exchange of gifts. In Oceania, in some islands, evangelisation began only 50 years ago, after the Second Vatican Council. This gives a very different experience of the Church from, for example, the Churches in the Middle East, which have existed for more than 2,000 years. 

There are also differences in the expression of faith...

In Fiji, where the continental Oceania meeting took place, the celebrations are very different from what happens elsewhere. It's a faith that expresses itself in different rhythms, in a completely different way, with many elements and gestures from the local indigenous culture. Songs, liturgies and expressions that plunge us into another universe. And yet, at the end of the day, Fijians live the same faith as Americans and Europeans, or even Eastern Christians who celebrate in different rites (Maronite, Greek-Catholic, Armenian, etc.). This is the richness of the Church. European/Western Christianity must learn to decentre itself and also receive the vitality of the Church in the countries of the South.

The phenomenon of migration must also be taken into account...

Yes, with the increase in emigration and immigration on every continent, virtually no local church can think in terms of the native population alone. The Church is no longer the prerogative of local Christians alone, but must welcome and integrate baptised Christians from elsewhere. Not forgetting the many priests and religious missionaries from other countries. In Europe, for example, we find more and more foreign priests, especially Africans, but also Asians and Latin Americans, because the most numerous vocations today come from Asia, Africa and Latin America.

Aren't the Churches in emerging countries revitalising the faith?

Some European Christians are irrationally afraid of this. They see a loss of identity, the famous theory of the great replacement, and fear the danger of an impoverishment, even a dispersion of their values. Christianity from elsewhere is a source of richness, a new force for the European Church, a way of dispelling fears and building a more fraternal society.

How did the other conferences that welcomed you feel about your visit?

Usually, Bishops from other continents come to Rome to meet us. With these seven continental conferences, the opposite was true. This time, Rome was coming to meet them. It's quite a different thing to go into unfamiliar territory, rather than to receive guests in your usual environment. On the spot, you discover the reality. You realise the full extent of the witness of the Spirit.

"With these meetings, Rome becomes increasingly aware of a different world."

Most of the delegations who welcomed us were touched to see that for once the Vatican had come to listen to them. 

And how does Rome view these churches?

With these meetings, Rome is increasingly taking the measure of a different world. Synodality is a major challenge. It is the challenge of unity in diversity.

What is the strong point that has emerged from the seven assemblies?

We are in the process of finalising the working document for the October assembly, due at the beginning of June, which takes into account the fruits of the synodal listening process, from the diocesan and national summaries to the seven final documents from the seven continental assemblies. We need to wait before drawing any definitive conclusions. All I can say is that these ecclesial assemblies have been powerful experiences of synodality, which have increased the desire to continue this 'walking together', which is a path of conversion.

What was the main achievement of the continental stage? 

It has enabled us to deepen our listening and dialogue so that we can better hear and understand each other, and recognise each other.  And it made it possible to realise that from one continent to another, the primary concerns were not always the same, but that there were also many common aspirations and questions that were expressed. 

"Local Churches must implement the notion of inculturation".

In the Middle East, for example, the issue of ecumenism, with all the different churches, Orthodox, Catholics attached to Rome or not, was particularly highlighted. For Oceania, the primary concern was the safeguarding of creation and the protection of the oceans, in a context where there is a real threat that lands, particularly islands, will disappear as a result of rising sea levels.

Collegiality, communion? What is it that can bring together North American or European churches with churches in Oceania or Africa that are so different?

It's the Creed, faith in the dead and risen Jesus Christ, which remains the basis of our unity, the sacraments, the Scriptures and many other elements that we share. But we can no longer, as we did in the past, have a standardising and centralising vision of the Church. We have to recognise that we have tended to export European Christianity to other continents as a model to follow. While faith remains the common bond, there are different ways of embodying and celebrating it.  Local Churches must take this into account by implementing the notion of inculturation. 

Do you have any examples?

In Asia, with the exception of the Philippines, Korea and East Timor, Christianity is in a very small minority in the various countries. Christians in Asia have learned to live their faith in societies that are predominantly Hindu, Buddhist or Muslim. In Europe today, we are asking ourselves the question: how can we live as Christians in a largely secularised world and in increasingly multicultural and multi-religious societies? No doubt we can learn from the experience of Asian Christians. We need to take account of the diversity of cultures and religions, while seeking what unites us in building human brotherhood. This is a constant vision of Pope Francis.

"For a synodal Church: communion, participation, mission". Why did Pope Francis choose this title, which symbolises the collegiality and mission of the Church, for this 16th Ordinary General Assembly of the Synod of Bishops?

At the end of each synod, the bishops are asked to propose three themes for the next assembly. The synod council then examines the results and makes proposals to the Pope, who ultimately decides on the theme for the next synod.

"Synodality is a process of walking together and listening to each other".

At the 2018 Synod for Young People, the bishops realised that the only way to transmit the faith today was to be a Synodal Church in which everyone is listened to and is an actor in the Church's mission in the world. In a way, this Synod on synodality follows on from the Youth Synod, which highlighted the challenge of being a relational and welcoming Church in which everyone walks together. This implies a way of working together in the diversity of charisms and vocations, while imperatively respecting our differences, due to our histories and cultures.

With Pope Francis, the Church is becoming more aware that unity does not mean uniformity, that it must be like a "polyhedron". To live out its mission in today's world - a fragmented and interdependent world that needs to strengthen synergies - the theme of synodality is therefore essential and obvious.

How do you define synodality?

Synodality is a process of walking together and listening to each other, guided by the Spirit, which strengthens communion by allowing everyone to participate and to work together in the service of the common good. It means asking how the baptised, all called to be missionary disciples, can think, discern and act in common, whatever their diverse specificities.

The seven continental assemblies (Europe, Africa, Asia, Oceania, Latin America, North America and the Middle East), which brought together bishops, religious, lay people and young men and women, symbolised this desire. The groups worked with the same faith in God, but expressed it differently, through their own cultures and contexts.

Under the pontificate of Francis, women are playing an increasingly important role. You were the only woman who until now had the right to vote at the Synod of Bishops. For the first time, a major first for a synod, 40 women will also be able to vote.

This is a strong desire on the part of Pope Francis to give women a greater role. A desire to move away from a clerical Church towards a Synodal Church. Women must be involved in the life of the Church. But not only that, men, women, religious and lay people, all the baptised must be involved. This is the spirit of synodality.

Cathcon: Church is a "Polyhedron", no longer One, Holy, Catholic and Apostolic