The First Ordinary General Assembly of the Synod of Bishops in 1967 significantly influenced the Church through its impact on canonical legislation, liturgical books, and documents concerning marriage and priestly formation. The primary focus of the 1967 synod was the preservation and strengthening of the Catholic faith, its integrity, and its doctrinal coherence. Pope Paul VI expressed concerns about doctrinal integrity, warning against adapting dogma to secular thought and emphasizing adherence to the Church's Magisterium. Cardinal Michael Browne, known for his traditional views, was appointed to lead the doctrinal discussions, advocating for the eradication of errors threatening the faith. The synod's discussions and differing views on theological dissent set the stage for subsequent events in 1968 and 1969.
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The First Extraordinary General Assembly of the Synod of Bishops in 1969 was convened by Pope Paul VI on December 23, 1968, against a backdrop of significant theological and pastoral discussions within the Catholic Church 1. This synod followed the First Ordinary General Assembly in 1967, which focused on the "preservation and strengthening of the Catholic faith" and saw emerging fissures over theological dissent 1. A critical pre-synod event was the widespread and often ambiguous reception of Pope Paul VI's encyclical Humanae Vitae in July 1968, which addressed the regulation of human offspring 1. While some episcopal conferences, particularly in Africa and Eastern Europe, supported the encyclical, many Western conferences, including those in the Netherlands, Germany, and the United States, issued statements that emphasized the role of individual conscience 1.
The announced theme for the 1969 synod was "Cooperation between the Holy See and the Episcopal Conferences," aiming to foster better collaboration and more fruitful contacts within the Church 1. Pope Paul VI emphasized that the synod would explore ways to implement the Second Vatican Council's teaching on collegiality, ensuring the contribution of bishops' experience and counsel to the Apostolic See 1. However, leading up to the synod, there were significant public expectations of a "showdown" between the Roman Curia and the episcopal conferences, particularly concerning the Church's authority and the balance between the "center" and the "periphery" 1. Cardinal Leo Jozef Suenens of Belgium, for instance, publicly stated it was time to end the tension and "liberate everyone, including the Holy Father himself, from the system" 1. These tensions attracted 670 journalists, significantly outnumbering the 146 synod fathers 1.
During the seventeen-day synod, which began on October 11, 1969, discussions revolved around the doctrinal basis of collegiality, relations between the Holy See and episcopal conferences, and mutual relations among conferences 1. Pope Paul VI, while present, observed without intervening in the discussions 1. A central debate emerged between those advocating for a stronger role for episcopal conferences and those emphasizing the primacy of the Pope and the unity of the Church 1.
Several bishops, particularly from Africa, strongly defended unity with the Pope and the supreme authority of the Roman Pontiff 1. Cardinal Paul Zoungrana of Ouagadougou and Archbishop Raymond-Marie Tchidimbo of Conakry highlighted concerns about rationalism, anti-Catholic nationalism, and the need for filial attachment to the Holy See to combat confusion 1. Cardinal Pablo Muñoz Vega of Ecuador stressed that papal magisterium, when exercised personally, requires the accord of bishops 1. Conversely, Cardinal Suenens argued against an "exaggerated 'papalism'" that could negate collegiality, asserting that the world increasingly expects co-responsibility in decision-making 1. Bishop André Perraudin of Rwanda and Bishop Johannes Vonderach of Switzerland also suggested that the Synod should have deliberative, not just consultative, power to fully exercise collegiality 1.
Despite the varied viewpoints expressed, the synod ultimately concluded without the anticipated "showdown" 1. The synod fathers approved nineteen propositions by wide margins, seeking clarification on the competencies of individual bishops and episcopal conferences, closer collaboration between the Curia and conferences, and regular communication 1. They also requested that the Pope consult with conferences when preparing documents on faith and discipline, and that bishops be informed of Vatican documents before publication 1.
Significantly, the synod fathers requested that the Synod of Bishops be reorganized to manifest collegial solicitude more effectively, including making the Secretariat of the Synod of Bishops a permanent institution with episcopal involvement, and holding synods every two years 1. In response, Pope Paul VI established the council of the General Secretariat of the Synod of Bishops in 1970, giving bishops a permanent voice in its administration 1. While a synod was held in 1971, the proposed biennial schedule was not consistently followed, with ordinary synods generally occurring every three years thereafter 1. The synod's discussions on episcopal conferences also contributed to later developments, including Pope St. John Paul II's 1998 apostolic letter Apostolos Suos, which provided theological and juridical norms for these conferences 1. The 1969 synod, therefore, foreshadowed ongoing discussions on collegiality and the role of episcopal conferences within the Church, even anticipating the modern concept of "synodality" 1.
What is the Church's teaching on doctrinal integrity?
The Catholic Church places immense importance on doctrinal integrity, understanding it as the faithful preservation and transmission of the Deposit of Faith. This commitment stems from the belief that divine revelation, entrusted to the Church, is a sacred trust to be guarded and proclaimed without error.
The "Deposit of Faith" refers to the whole of divine Revelation, comprising both Sacred Scripture and Sacred Tradition, which is handed on in the Church. This Revelation is understood to have been completed with the death of the last Apostle. The Church's role is not to add to this Revelation, but to faithfully preserve, expound, and proclaim it.
The task of authentically interpreting the Word of God, whether written or handed on, has been entrusted exclusively to the living Magisterium of the Church. This Magisterium is exercised by the Pope and the bishops in communion with him. The Magisterium is not superior to the Word of God, but serves it, teaching only what has been handed on, listening to it devoutly, guarding it scrupulously, and explaining it faithfully by divine commission and with the help of the Holy Spirit.
The Church's commitment to doctrinal integrity is underscored by the doctrine of infallibility. The Roman Pontiff, when he proclaims by a definitive act a doctrine of faith or morals, exercises infallibility. Similarly, the college of bishops also exercises infallibility when, together with the successor of Peter, they exercise the supreme Magisterium, especially in an Ecumenical Council, and define a doctrine of faith or morals to be held by the universal Church. This infallibility extends as far as the Deposit of divine Revelation itself.
While the Deposit of Faith is complete, the Church's understanding of it can deepen over time. This is known as the "development of doctrine." This development is not about changing or adding to the original Revelation, but rather a growth in the Church's comprehension of what has already been revealed. It is a process guided by the Holy Spirit, ensuring that the Church's understanding of truth becomes more explicit and fully grasped over the centuries.
Deviation from doctrinal integrity is considered a serious matter within the Church. Heresy, for example, is the obstinate post-baptismal denial of some truth which must be believed with divine and Catholic faith, or it is likewise an obstinate doubt concerning the same. Such deviations undermine the unity of faith and the Church's mission to proclaim the truth of Christ.
In essence, the Church's teaching on doctrinal integrity is rooted in its understanding of itself as the custodian of divine Revelation. Through the guidance of the Holy Spirit and the exercise of the Magisterium, the Church strives to preserve, interpret, and transmit the Deposit of Faith faithfully, ensuring that the truth of Christ is proclaimed without corruption for the salvation of souls.