Citations intéressantes:

"The synodal process, particularly in a few European countries, is an example where dissident views are promoted within the context of the institutional Church. Cardinal Zen has expounded on this effectively already in his letter to the Synod participants last year, but I would like to add some additional thoughts.

We are told that the Synod on Synodality is to bring the whole Church into dialogue. Perhaps this can be a path through which the Holy Spirit speaks to the Church. That would be a blessing. There is concern, however, that this is not a path through which the sensus fidelium is exercised.

There are voices at the Synod that are not speaking from within the sensus fidei. Just because someone identifies as Catholic does not mean they are part of the sensus fidelium. To be Catholic is more than a cultural identification; it is a profession of faith. It has a particular content of faith. To move outside that content, both in belief and practice, is to move outside the faith. And it is a grave danger to consider all voices legitimate. This would lead to a cacophony of voices that amount to noise, which seems to be growing louder these days. As Cardinal Ratzinger said:

“A faith we can decide for ourselves is no faith at all. And no minority has any reason to allow a majority to prescribe what it should believe. Either the faith and its practice come to us from the Lord by way of the Church and her sacramental services, or there is no such thing” (Truth and Tolerance [San Francisco: Ignatius Press, 2004], Part 2, Section 1).

This approach to the faith leads to confusion and instability. Again, from Ratzinger:

“Everything that men make can also be undone again by others … Everything that one majority decides upon can be revoked by another majority. A church based on human resolutions becomes merely a human church … Opinion replaces faith” (Called to Communion [San Francisco: Ignatius Press, 1991], p139).

This attitude toward a false freedom and conformism seems to be growing within the Church. For example, some prominent Prelates have expressed openness to the prospect of women’s ordination, suggesting doctrine can change. This is the sort of thing that Catholics should believe is impossible and yet we have a senior ranking official espousing an ecclesiology that rejects the stability of doctrine. The implication, of course, is that we are free to define the faith as we see fit. This is not Catholic, and it is a source of great confusion that is harming the Church and the faithful. Thankfully, Pope Francis has been clear that this is not possible, but confusion grows around these questions when the global synodal process encourages such considerations. The example of Germany is well known but important to remember."

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