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“Schism“, in the history of the Catholic Church, is a word that is pronounced with great care. Because a division within the churchFrom the theological-doctrinal point of view, it can only be interpreted in the light of the devil’s work. Except that for some time that term has been broadcast in the news with some continuity. This occurs not so much because of criticism from the ecclesiastical right, but above all because of an initiative of the German episcopate. The same one that runs the risk of having a debate in ecclesiastical circles at least from now until the end of next year, that is, when the “Internal Council” should end. In essence, the German bishops seem to think that Catholic institutions must follow an evolutionary path, which demonstrates being capable of modifying some essential paradigms, meeting “the world” and contemporary culture. This must happen both within and outside of ecclesiastical life, that is, in the relationship between consecrated persons and laity.
The “Biennial Synod” is an appointment that the Cardinal Reinhard marx and theirs have wanted with force. Marx is, in addition to being a progressive cardinal, also one of the most trusted men in the “circle” of Pope Francis. And this is one of the elements that makes people argue. If only because Rome cannot help but worry about the fact that the Teutonics, despite being doctrinally close to the “Bergoglio doctrine”, want to decide for themselves about the future of some matters of strict universal competence. Those for whom it would be up to the pontiff of the Holy Roman Church to decide. The chosen tool is to convene an assembly that analyzes the moment, which is particular, and provides innovative solutions. The underlying factor is one: the Church is going through a crisis, which is also vocational, that is why it must adapt so as not to disappear. The path is already signposted, and some early reflections from the collegiate community have made headlines.
There has also been some kind of table tennis between the two parties, Berlin and Rome), but despite concerns arising from the Leonine walls, it is worth noting that the German side has never expressed a desire to interrupt the works. Not even Covid-19, to tell the truth, seems to have too much influence on the Germanic project. And the traditionalists, with a critical tone, have even feared the hypothesis according to which the side of Cardinal Marx seeks a kind of “new Luther”.
In short, a figure capable of shaking up global Catholicism. However, the “conservative front” is always alarmed by the alleged process of “Protestantization”, that is, the approach to Protestant practice, which is about to be consumed. A phenomenon, the latter, that would involve both the German Church and the Holy See. But what specifically would the bishops of the Teutonic Church approve of? And why is a “schism” feared among Catholics?
The relationship between Benedict XVI and the German Church
Let’s take a small step back first. A German pontiff resigned from the throne of Peter seven years ago. In short, Germany had its great opportunity to “Germanize” the Church. The problem, if anything, was that Benedict XVI thought and thinks in a diametrically opposite way with respect to the vision of the ecclesiastical left currents that are depopulated in their country of origin. One example can be applied to everything: Joseph Ratzinger recently contributed to the writing of “From the bottom of our hearts”, a book that takes sides against the abolition of priestly celibacy. Here, the “Biennial Synod”, among its key points, has precisely the will to revise this norm. That’s not all: the emeritus also wanted to review the mandatory nature of the church tax, which could be the real reason why the German Church weighs so much in the world forum. Asked by IlGiornale.it about the relationship between the Ecclesia de Alemania and the former pontiff, Ettore Gotti Tedeschi, former IOR president and thinker who contributed to the writing of Charity in truth, told us the following: “.. I remember that in the period between the end of 2011 and the beginning of 2012 the Holy Father received “requests” to demonstrate an “openness” to German Lutheranism to facilitate the political relationship with Germany. They told me I was not sensitive to these stresses. ”
The German progressives, after the step back of Benedict XVI, would have their hands free or almost. And this would be the case despite precise requests from the Vatican (and a letter signed by Jorge Mario Bergoglio) on the subject of the “Biennial Synod.” These are words – those of the Holy See – that do not hide any concern. Let’s get to the point of the question: what would the Germans want to do? And why Santa Marta can only look closely at the development of the assembly work? Is there really a risk of a schism?
What the left wing of the German Church would like to approve
“The situation of the German Church is confused, not to say chaotic. For decades grassroots communities and progressive-oriented associations have openly contradicted the magisterium, especially with regard to sexual morality, intercommunion with Protestants, the priestly celibacy, ordination of women. A doctrinal dissent repeated like an endless refrain “. To circumscribe in these terms the present moment of the Teutonic Church is Mathias Von Gersdorff, president of the German association Tradition, Family and Property.
The questions posed by the pro migranti Cardinal Reinhard Marx and others are precisely those listed: from the relationship between doctrine and homosexuality, through the abolition of priestly celibacy, to the creation of “priestesses”, to the performance of a common rite that can be considered valid by both Protestants and Catholics and for the extension of secular management of parish environments.
Germans are so sure of their path that they have already started, in some circumstances, to bless gay couples. Which, theoretically, would contrast with the teachings of the Catechism and with the doctrine supported by the Pope. Von Gersdorff continues his analysis, explaining how the German progressive environment is made up and from which cultural levers the doctrinal trend in question moves: “The left wing of the episcopate refuses to clearly censor these groups. In fact, they maintain a cordial dialogue with them and officially recognize true Catholic “unions”, such as the Central Committee of German Catholics (ZdK) “.
The crux of the “division”, therefore, lies not so much in the convictions of the pro-Marx bishops, but in some hemispheres with which the episcopate, however, willingly dialogues. The real point of this whole story, the one that can bring a point of equilibrium on the level of schism, is that the “Biennial Synod” should put these changes on paper, with the aim of a national reform of the teaching profession. How will Rome react, if so? The future of the so-called “schism” revolves around this question. The documents will be published. And replicas will arrive from the Vatican. We are probably on the brink of a confrontation, which can be mitigated by the pullback of Germany. Marx, for his part, has also resigned as president of the equivalent of our CEI.
Friction between progressives and conservatives
As is normal, not all clergymen, German or not, think that adopting these changes is useful or necessary. Cardinals like the former prefect of the Congregation for the Doctrine of the Faith Gherard Mueller, Walter Brandmueller and Rainer Maria Woelki seem, in the wake of Ratzinger’s thinking, willing to fight to prevent a schismatic framework from really taking hold because of “inner counsel.” . In short, there are those who claim that the German church He has no right to undermine the unity of the Catholic Church at its foundations, trying to do his thing to the point of causing a real schism.
All this happens, as Von Gersdorff recounts, also due to the failure of some curial balances: “However, there has been a major shift in recent years. Progressive bishops of the caliber of the late Cardinal Karl Lehman (president of the bishops’ conference from 1987 to 2008) had the authority and prestige to tame the extreme margins. In short, Card. Lehmann knew how far to go without arousing the suspicion that he was on the verge of schism and heresy. The impression of being puppets in his hands. The former progressives, in short, were less progressive than the bishops of today.
And the trend toward “Protestantization” would have seen fewer and fewer obstacles in its way, while the acrimony between conservatives and progressives would have become more apparent.
But is that all? “Not only – answers the Teutonic exponent of Tradition, Family and Property – . They believe (these progressive German bishops, ed) that by giving in a little they will avoid the worst and so they have entered into a mechanism that makes them make ever bolder promises on the aforementioned issues. This strategy of continual surrender has even become institutionalized with the “synodal journey” increasingly taking on the aspect of a pseudo-synod. ” A “yield” that would have been partially complete, with the indirect implication of certain ideologies. Marx, on the one hand, happily met with the leaders of the Greens after the results of the last valid elections for the European Parliament.
The crisis of the numbers
What, at this point, is the result of what appears to be general confusion, Mr. Von Gersdorff? ” The result – reveals the expert Catholic scholar – It is the deplorable situation that we see. Progressives are increasingly demanding of conservatives who rightly accuse the “liberal” episcopate of running the risk of schism and heresy. In the midst of the controversy, the great mass of the faithful lost interest in the Church. Outside of the narrowest places, the Church in Germany is less and less relevant. ” And, in fact, the data speaks of a fairly large number of faithful willing to leave the Teutonic Church. Also because, unlike what happens in other national realities, in Germany a part of the income must be paid each year, when it is declared to the State that it belongs to the Catholic religious confession. T.
The contrary factors allow us to suppose that the German Church over time increasingly resembles the Protestant reality, which was born precisely from a schism. The same factors, however, also suggest how the future of Germany may be deprived of Catholicism as it is commonly understood and as Europe has known it.
