Cardinal Joseph Zen, emeritus bishop of Hong Kong, has published an extensive reflection in which he firmly criticizes the current direction of the Synod on Synodality and warns of the real risk of a disfigurement of Catholic identity. At 93 years old, the cardinal once again positions himself as one of the clearest voices in the face of the doctrinal confusion that the Church is experiencing.
A lesson in fidelity: the example of Eleazar
Zen draws from the liturgy of these days, where the martyrdom of Eleazar is read, the elderly teacher of the Law who preferred death rather than scandalize the young by pretending to eat forbidden meat. The cardinal confesses to feeling identified with that figure and emphasizes that an elderly person cannot, at the end of their life, set a bad example for those they have formed in the faith.
The cardinal highlights that, in this era of relativism, truth is a “hidden treasure” that must be shared: there is no “your truth and my truth”; there is the truth of Christ, which reveals that we are children of God and heirs to eternal life.
The basilicas of Peter and Paul and the nature of the Church
On the occasion of the dedication of the basilicas of Saint Peter and Saint Paul, Zen recalls the apostolic structure of the Church and the primacy of Peter. He affirms that the Church is a visible and mystical body founded on the Apostles, a reality that is unknown today even within the Church itself.
Frontal criticism of the synodal process
The central part of his reflection is dedicated to a detailed criticism of the synodal process. Zen accuses the current structure of having transformed the Synodus Episcoporum into a “hybrid” where episcopal responsibility is diluted in favor of a confused model of participation.
He thus accuses the synod of employing “childish” methodologies that avoid real debate. There is a lack of transparency in the conduct of the sessions, control of the synodal dynamic by facilitators and experts. The withdrawal of sensitive issues to study groups without clear supervision and a hasty final document presented as “experimental magisterium”.
Furthermore, he adds that the publication of Fiducia supplicans between the two synodal sessions generated mixture, confusion, and division, by introducing blessings for homosexual couples in certain contexts, contradicting traditional discipline.
“Toward self-destruction?”
Zen warns of the risk of leading the Church toward a situation similar to that of the Anglican Communion, where adaptation to the world has caused profound ruptures. The Church, he affirms, cannot play with its own identity.
Call to pray for the Pope and unity in the truth
Far from any rebellious attitude, Zen insists on his filial obedience: he criticizes because he loves the Successor of Peter. He asks to pray so that the Pope remains firm in the truth and that the Church recovers the unity founded on apostolic faith.