Folia Theologica et Canonica 10. 32/24 (2021)

Ius canonicum

70

PÉTER ERDŐ

Conclusion

In the above we have seen that the participation of all the faithful in the institutional operation which at the same time is a graceful elfort, can take many forms, that vary dynamically according to historical, conscious and psychological circumstances. When all believers in Christ, or their elected representatives, or certain groups of believers, or individuals who have the consent of many, express their opinions or agreement on certain issues - often but not necessarily always - the divine will and grace governing the Church is at work. Therefore, theocracy or Christocracy in the Church are not only validated by formally defined institutional activities, but also by a variety of other phenomena, that can sometimes take the form of common prayer, common councils, in certain instances common consent on various issues. It is the charism of the successors of the apostles, received during their ordination, to evaluate the appropriate forms and theological value of these manifestations.

S.Em.a R.ma Card. Péter Erdő Primate of Hungary Archbishop of Esztergom-Budapest Archdiocese

Abstract

Synodality has been in use in ecclesiastical terminologyfor only a few decades. Its meaning also varies in Eastern and Western theological documents, moreover it carries differing meanings within the writings of the various authors. It is not to be confused with collegiality, which refers to the body of bishops in the Church, which, together with its head, the Pope, constitutes the supreme authority of the Church, according to the documents of the Second Vatican Council and to the current canon law. More recently, the fact that synodality is not synonymous with ‘democracy ’ has been emphasized but has a unique theological meaning within the Church. The literature distinguishes three main interpretations of synodality. The first coincides with episcopal collegiality, the second refers to the institutional forms of collaboration between priests and the faithful within the practice of the bishop ’s pastoral ministry, and the third is an organizational principle which is the opposite of the hierarchical principle. With regards to the Church, only the second of these three meanings can be applied in a particular sense.