Abstrakt: | In the communio Ecclesiae reality, of a unitarian, charismatic, and institutional
structure, the crucial concepts of participation and co-responsibility are firmly anchored
in the juridical and canonical discourse. This is the way in which the horizon of the subject
matter reveals itself, the study of which — from the point of view of the title triad:
synodality — participation — co-responsibility — will never lose its relevance. What is,
at the same time, important is the idea of “synodality,” which is adequately recognized
as the sacra potestas of a sacramental origin (ontological aspect), which gains the dynamism
of libertas sacra (existential and dynamic aspect) through the charisms of the Holy
Spirit, thus leading to the inseparability of its personal and synodal aspects.
Therefore, in the attempt to illuminate the determinant of the aggiornamento of the
Church law in this study, it was appropriate, on the one hand, to consistently refer to
the essence of the idea of the communio hierarchica, according to which Christ makes
selected servants participate in his authority by means of an office, the exercise of which
always remains a diaconia in the community of faith. On the other hand, in reference to
the contemporary understanding of communio fidelium, the axis of scientific reflection
was to be the communion-creative phenomenon of charisms — gifts of the Holy Spirit
that awaken in the People of God synodal co-responsibility for the good of the entire
Church community. In both cases — without losing sight of the obvious truth that, in
the sacramental structure of the Church (communio), both hierarchical and charismatic
gifts converge in the service of the bishop, who updates — according to the logic of the
Vaticanum II aggiormamento and the ecclesiological principles of the Council: collegiality,
the title synodality and subsidiarity — the fullness of Christ’s service: as Prophet,
Priest, and King. |