Cardinal Zen: Reform needed ‘because we are sinners’

Synodality: "A matter of life or death for the Church founded by Jesus."

Cardinal Joseph Zen, 93, was among the most outspoken members of the College of Cardinals during the Francis papacy, critiquing especially the pope’s signature Synod on Synodality initiative.

Cardinal Joseph Zen, left, arrives this week for a general congregation at the Vatican. Courtesy photo.

On April 30, Zen gave an address — formally called an intervention — to the Church’s cardinals, gathered for a general congregation meeting.

The address touched on the cardinal’s memories of Pope Francis, and his continuing criticism of the synod on synodality initiative.

The Pillar obtained a copy of the text from which Zen read his intervention. It is printed in full below.

“Intervention at the General Congregation,” Cardinal Joseph Zen

Our Dean, in his letter of invitation, reminded us that we elderly cardinals, who are not electors, are not obliged to attend these sessions. I am an old man of 93 years; recovering from a long, non-serious illness that cost me ten kilograms; arrested three years ago on suspicion of violating the national security law, though I was quickly granted bail. I believed it was my duty to come. At the time, I was given a passport to attend Pope Benedict’s funeral—just two days in Rome; this time, I was granted ten days. Thanks be to the Lord.

Before making my remarks, I ask your forgiveness if I cannot speak on certain matters and must maintain the utmost discretion in my conduct. Thank you for your understanding.

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I came for the funeral of the Holy Father, who has gone to heaven, and I gladly join the chorus around us singing “hosanna” to the august, departed shepherd (almost a cry of “Santo subito”).

I have many joyful memories I wish to share with you.

Our first meeting was during a post-synodal commission, where I admired his great pastoral zeal. That’s why he was among my five top papabili in that conclave.

Once he became pope, he revealed himself as a loving father: at the start of the Wednesday audiences, he would have his jeep driven around St. Peter’s Square, as if inviting everyone to touch him, and after his address, he would go down to spend time with the sick in wheelchairs.

I enjoyed his jovial friendship. Having been a student of the Salesians, one day he challenged me: “What are the three devotions recommended by St. John Bosco?” I promptly answered: “Devotion to the Blessed Sacrament, to Our Lady, and to the pope.” “Exactly—devotion to the pope! Don’t forget that!”

I had the privilege of concelebrating with him at Casa Santa Marta, together with another Salesian bishop. After Mass, he said, “I felt like Jesus between two thieves” (playfully, of course).

Another time, after a Mass in St. Peter’s Square, he came to greet a group of bishops. It was during the time of the protests in Hong Kong. As he approached me, he made a gesture and said, “Here comes the one who goes into battle with a slingshot.” His tone was teasing, but at heart it was a compliment—he was comparing me to David.

On the occasion of Pope Benedict’s funeral, Pope Francis granted me a warm personal audience, even though it must have been a very busy day for him.

But there are two memories [of Pope Francis] that are especially significant:

1. On the day he began his pontificate—March 19, the feast of St. Joseph—he said: “St. Joseph was above all a guardian, the Guardian of the Holy Family. Likewise, the pope is to be the Guardian of the Church’s family.”

2. At the Asian Youth Day, concelebrating with the Asian bishops, he spoke on the theme of “dialogue,” offering two rules: fidelity to one’s own identity, and listening to others with the heart.

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I also came to {Rome to] take part in the General Congregations because the Church is at a crucial moment of confusion and division, and a grave responsibility now rests on the shoulders of our brother cardinals at the upcoming conclave—to give us a pope who, with the help of the Holy Spirit, can lead us back to harmony and peace.

I don’t think my brother cardinals will be surprised by what I am saying, but many of our faithful— perhaps the majority in our diocese of Hong Kong—are probably rejoicing that we’ve had a great pope of reformation, as the secular media also claims.

The word “reform” is magical, especially for the young, but it is also dangerous. A historic “reform” once tore a large part of the Church away from us.

Reform is always needed because we are sinners. But a reform that undermines the essential elements of the Church founded by Jesus—one, holy, catholic, and apostolic—is not true reform. At the Council of Trent, the Holy Spirit gave the Church the insight and strength for a vigorous Counter-Reformation, reaffirming the Church’s hierarchical and sacramental nature, especially by strengthening sound discipline in the formation of the clergy.

With the rise of atheistic philosophies in the modern age and the resulting moral collapse (the sexual revolution), the Church has faced an unprecedented attack. The Second Vatican Council came in time to strengthen the Church so that this great danger might become the opportunity for a great reform.

Unfortunately, despite the orthodox guidance of the post-conciliar popes, there was a lack of widespread understanding and reception of the true Council, as interpreted through the hermeneutic of continuity.

A so-called “Spirit of the Council” took over much of the narrative, and “the smoke of Satan,” as Pope Paul VI said, “entered through the cracks of the Church,” or as Pope Benedict XVI described it, “the barque of Peter is taking on water.”

When the sexual abuse crisis erupted, the Church entered a profound crisis. But instead of identifying its cause in the sexual revolution that infiltrated even seminaries, the blame was laid on “clericalism,” doubling the humiliation and discouragement of the faithful clergy—and even using the crisis as a pretext for completely reshaping the Church’s constitution.

Without lingering on the scandalous and inexplicably tolerated cases of Cardinal McCarrick, the priest Rupnik, and other ecclesiastics found guilty by secular courts, we cannot help but see a misguided effort to adapt to the spirit of the world rather than firmly opposing it.

This is a grave accusation, but reality seems to support it—especially when examining the recent fate of the Synods of Bishops, particularly the ongoing story of the Synod on Synodality.

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Synods (or Councils—the terms are interchangeable) have historically been instruments of the Magisterium through which the Holy Spirit guarantees the continuity of Sacred Tradition.

• Toward the end of Vatican II, Pope Paul VI established the Synod of Bishops with the motu proprio Apostolica Sollicitudo, as a sort of continuation (in miniature) of the Council—an instrument of collegiality to seek the authoritative counsel of his brother bishops.

• Some of its most fruitful outcomes were apostolic exhortations like Evangelii Nuntiandi, Catechesi Tradendae, Sacramentum Caritatis, and Verbum Domini.

Naturally, the pope noted that any human initiative can be improved over time.

Perhaps encouraged by this, Pope Francis—early in his pontificate—issued the Apostolic Constitution Episcopalis Communio, a document four times longer than that of Pope Paul VI, which abrogated the earlier document and considerably changed the nature of the Synod (its members, its purpose, and its procedures).

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[Editors’ note: At this stage in Zen’s text, the content appeared to shift from prepared remarks to an outline of points to be made in his intervention. That outline is represented here.]

Yet the most recent Synod went even beyond the scope of Episcopalis Communio.

MEMBERSHIP

Voting member count
Bishops - 277
Non-bishops - 99
More than one-fourth are non-bishops: it is no longer the Synod of Bishops.

Also:

• 6 bishops, 2 priests, and 1 religious sister as Presiding Delegates (Were no sufficient bishops available to preside over a Synod of Bishops?)

• General Secretary, Relator, Prefect of the Dicastery for the Doctrine of the Faith, and Preacher—all identified as reformers of sexual ethics

• 61 Facilitators, (like the teachers in the kindergarten)

• other experts, secretaries, and aides

• Study groups

MOST RADICAL CHANGES: PURPOSES

According to Canon Law (canon 342):

• To safeguard and strengthen faith and morals, and ecclesiastical discipline.

But according to Episcopalis Communio:

• Evangelization of today’s world
  Rather than preserving itself
  (But how can one be missionary without remaining the authentic Church?)

Under Pope Francis:
Synods = Change, Change, Change

PROCEDURES
Canon 343:
Discuss problems in assembly

Based on:

• Sacred Scripture

• Sacred Tradition
  in linguistic circles
  vote on concise deliberations (not to be published)
  offer them to the pope who will, with the help of a commission, freely write the post-synodal exhortation.

In the Synod on Synodality:
Small groups: pray, share, pray, share, pray, share.
In general assembly: little discussion (more psychology than doctrine).
Absolute control by facilitators.

Critique:
“Conversation in the Spirit” is a method invented by Canadian Jesuits—not to aid discernment, but to soothe emotions before discussion. Wait for the surprises of the Spirit? Will the Spirit now tell you that He was wrong for 20 centuries and is now going to tell you the truth?

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[Editors’ note: At this stage in Zen’s text, the content appeared to return to prepared remarks.]

The Synod begun in 2021 has concluded, but not truly. A final document exists, but it contains no solutions to the problems raised during the Synod.

It is unclear who drafted the document or how the amendments were processed. Nevertheless, it was accepted by the pope and presented as part of his Magisterium.

The directive is to study the complex document and, according to each community’s understanding, begin putting it into experimental practice. The results will be assessed by the Pope during ad limina visits. This approach risks bringing us closer to Anglican practice. Will it be possible to turn back after years of experimentation? How will the unity of the Catholic Church be preserved?

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CONCLUSION

The electors of the next pope must be aware that he will bear the responsibility of either continuing this synodal process or decisively halting it. This is a matter of life or death for the Church founded by Jesus.

Italian Text: