The Synod on Youth: An Exchange
By Blase J. Cupich And Charles J. Chaput, O.f.m. Cap.
September 28, 2018
On September 21, Archbishop of Philadelphia Charles J. Chaput presented a critique of the Instrumentum Laboris for the 2018 Synod on Young People, sent to him by a respected North American theologian. Below we publish a response to this critique from Cardinal Blase J. Cupich, archbishop of Chicago, followed by a note from Chaput.
The increasing use of anonymous criticism in American society does not necessarily contribute to healthy public discourse, but in fact can erode it. For this reason, the anonymous critique of the Instrumentum Laboris (IL) for the 2018 Synod, published by First Things on September 21, 2018, raises essential questions about the nature of theological dialogue in our Church and the problematic nature of some forms of anonymity. It also raises fundamental questions about why First Things would publish such an anonymous critique.
The mature vision of Donum Veritatis (On the Ecclesial Vocation of the Theologian), speaks of dialogue that is public and forthright in the search for truth, generous in spirit, fair in critique and balanced in tone. The anonymous critique published by First Things rejects these elements, substituting selectivity, condescension, and the deployment of partial truths to obfuscate the fullness of truth. Worse, this piece distorts the truth at many points and shows condescension toward the issues raised by the bishops’ conferences of the world on which the IL is based.
The critique represents a woeful lack of understanding of magisterial teaching in asserting: “The entire document is premised on the belief that the principal role of the magisterial Church is “listening.” Yet there are seven references to magisterial teaching in the document (see numbers 53, 87, 115, 193). The interest in listening is precisely so that the teaching may be effectively received (see discussion in 53).
Additionally, the critique falsifies the truth when the author focuses singularly on paragraph 144, relying on the fallacy that the absence of a matter in one paragraph means it is absent throughout the entire document. The anonymous author writes: “Nowhere, however, does it note there must also enlarge this view with the great certainty that there is a God, that he loves them, and that he wills their eternal good.” Yet the document recommends that we turn to the varied activities of God 78 times.
Then there is the section about naturalism and the absence of soul; just more examples of false reporting. The document refers to the body or embodiment on 20 occasions and 71 times on the spiritual.
I will close with a quotation from the Declaration on Religious Freedom Dignitatis Humanae, 3 from the Second Vatican Council, which St. Pope John Paul II cited in paragraph 32 of Ut Unum Sint: “As the Council’s Declaration on Religious Freedom affirms: ‘Truth … is to be sought after in a manner proper to the dignity of the human person and his social nature. The inquiry is to be free, carried on with the aid of teaching or instruction, communication and dialogue, in the course of which men explain to one another the truth they have discovered, or think they have discovered, in order thus to assist one another in the quest for truth. Moreover, as the truth is discovered, it is by a personal assent that individuals are to adhere to it.’”
What is needed is a concern for the church that is animated by a love for truth. What is needed is the spirit of synodality that Pope Francis has made the very heart of the Church’s upcoming moment of dialogue and teaching in search of ways to bring the Gospel of Jesus Christ to the next generations.
Cardinal Blase J. Cupich
archbishop of chicago
I'm grateful to Cardinal Cupich for his useful comments, and as I indicated in my own original comments, “others may disagree” with the critique of the Instrumentum I quoted. I do not. In fact the critique I selected is among the most charitable I've received from scholars; others have been longer, more thorough, and less gentle in assessing the 33,000-word text. But this is not unusual. A synod's Instrumentum is always—or at least should always be—a work in progress, open to discussion and adjustment by the Synod Fathers. I'm sure we can count on that process in the upcoming synod conversation. As to the anonymous nature of the critique: I certainly agree with the cardinal that unnamed sources can be regrettable. So is the toxic environment in many of our academic communities that makes them necessary.
Charles J. Chaput, O.F.M. Cap.
archbishop of philadelphia