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“Learning Renewal Through Practice”: A Synodal Day with the Greek Catholics of Debrecen

Who has the authority to make decisions in the Church, and how? What can we learn from Eastern Christians, whose communities have long embodied the practice of synodality? What precautions are needed to ensure that the vision of a listening Church, open to diverse opinions, is realized in a genuinely Catholic manner? These were the questions discussed in Debrecen, Hungary at the headquarters of the Greek Catholic Metropolis.

The conference, titled “Synodality in Hungarian”, was organized on March 1 by Megujul.hu and Church Developers, in cooperation with the Sapientia College of Theology of Religious Orders and the General Secretariat of the Synod of the Vatican. Held under the high patronage of Cardinals Péter Erdő and László Német, the event aimed to further the reach of the global synodal process within Hungary. Following its launch, the initiative began a nationwide journey, holding its first local forum last Saturday in Debrecen.

Archbishop-Metropolitan Fülöp Kocsis of Hajdúdorog and his team welcomed participants as co-organizers at the their headquarters.

“To give voice to synodality in Hungarian”

– this is how the host succinctly expressed the aim of the gathering. The participants reflected the diversity of the Church: lay faithful, religious men and women, Roman and Greek Catholic clergy, ordained and lay theologians. Among them were Greek Catholic Bishops Ábel Szocska and Atanáz Orosz. Bishop József Csaba Pál of Timișoara/Temesvár (Romania) sent a video message, while Ferenc Palánki, Bishop of Debrecen-Nyíregyháza, also conveyed his greetings. Károly Fekete, Reformed Bishop of Tiszántúl, had intended to attend but was prevented by an unavoidable commitment.

“If I hadn’t had the chance to participate in the Synod at the Vatican, I would probably think differently about the issue,” Fülöp Kocsis shared with participants. His remark confirmed the experience of others: since it’s difficult to define synodality in a way that encompasses all aspects, it’s valuable for each person to encounter it through personal experience and to discover its essence through the method of “learning in practice.”

What is a synodal Church like? It is a community that dialogues, listens, and pays attention to diverse viewpoints. It breaks with clericalism and becomes a space where laypeople, women, those on the margins of the Church—including divorced and remarried Catholics, as well as believers attracted to the same sex—can feel at home. However, these are merely buzzwords, as several speakers emphasized; the issue is complex, and defining synodality canonically and in practical detail across different domains will be a future task.

In the morning, various speakers approached the concept of synodality from different angles, highlighting how Pope Francis’ initiative—deemed worth continuing by his successor, Leo XIV, in his first public address—builds on historical precedents. Roman Catholic theologian Tibor Görföl noted that while the term “synodality” is absent from the documents of the Second Vatican Council, many ideas discussed during the 1962–1965 Council align with it: the concept of the People of God, the relationship between local and universal Church, the institution of the synod of bishops, the participation of laity in Christ’s priestly, prophetic, and royal offices, local councils, and episcopal collegiality.

In fact, he pointed out that as early as the 16th century, similar thoughts had already emerged in the mind of St. Ignatius of Loyola, founder of the Jesuit order. At a contemporary Church council, he offered this advice:

“I would not rush to speak, but would listen tirelessly and calmly, in order to truly receive and understand the thoughts, feelings, and intentions of the other, so I can respond or remain silent with discernment.”
“When questions arise at the council or elsewhere, let us offer arguments for both sides, so as not to appear rigidly attached to our own judgment. Let’s aim to leave no one dissatisfied.”
“I would not regard anyone as an authority—especially those of high rank—unless I had carefully considered the matter myself. Belong to all, but idolize none.”
“If a debated question is so precisely articulated that one cannot and should not remain silent, let him express his opinion with the utmost calmness and humility, ending with this: ‘reserving the possibility of a better opinion.’”

Görföl emphasized that many people feel uncertain or even distrustful about synodality—some even treat the term as a near-insult. Such concerns deserve attention, he said, especially among those who fear synodality could become the “Trojan horse” of uncontrolled reform, potentially paving the way, for example, toward the priestly ordination of women.

Addressing historical background, Bishop József Csaba Pál recalled that even though Pope John Paul II never used the term „synodality” explicitly during the 1980s, his vision of the “new evangelization” expressed deeply synodal ideas. He stressed that the People of God must be not the object but the subject of evangelization—from the pope to the ordinary faithful, all are co-workers of the Holy Spirit, journeying together. It was no coincidence that Jesus sent out His disciples two by two: authentic cooperation in mission itself testifies to Christian faith. “If you can do it with others, don’t do it alone,” the bishop shared as his working principle. He also underlined the essential role of prayer in the Vatican’s synodal sessions—not only as a prelude but as an integral part of discernment, pausing regularly to present their discussions before God.

“Synodality is the path of spiritual renewal and structural reform, so that the Church may become more participatory and missionary, able to journey with all people while radiating the light of Christ,” said Csaba Török, Roman Catholic priest and parish administrator of the Esztergom Basilica, in his online lecture. Quoting from the closing document of the 16th Ordinary General Assembly of the Synod of Bishops, he emphasized the active subjectivity of the People of God in synodality. He noted that this is a long-term process with many unresolved issues. As a theologian, he sees its historical significance; as a parish priest, he encounters numerous practical challenges.

Péter Szabó, Greek Catholic canon lawyer, gave a detailed presentation on how synodality functions in Eastern Churches and how it differs from Roman (Latin) practice. In Orthodoxy, synodal forums hold decision-making power on legislation, bishop selection, and liturgical texts, whereas in the Latin tradition their role is becoming more consultative. He explained that Eastern canon law even includes provisions stating that if the presence of the Holy Spirit can be discerned in a Church practice, the bishop is obliged to ratify it—unlike in the Western Church, where no such requirement exists.

To embody synodality during the conference itself, the afternoon continued with the method of “Conversation in the Spirit.” Participants formed small groups (4–6 people) around a selection of thematic topics, sharing thoughts and practicing judgment-free listening and attentive discernment of others’ viewpoints.

The topics of the group discussions were particularly telling:

Diversity in Church Communities
Prophetic Voices Against Dominant Cultural Norms
Openness to the New and the Shared Search for God’s Will
Fostering a Culture of Encounter: Unlikely Friendships and Viable Relationships
Half the Church: Women’s Presence and Roles in the Church
Authority and Service

The series is planned to continue later this year, with the next sessions scheduled in Szeged, and Kaposvár and Pécs also on the agenda.

Péter Erdő’s Ecclesiastical Leadership Profile – A SWOT Analysis Ahead of the Conclave

Strengths, Weaknesses, Opportunities, and Threats – many turn to these four dimensions when faced with a complex decision. As Hungarian Cardinal Péter Erdő is frequently mentioned among the papabili in and outside our country, Hungarian Christian media outlet Szemlélek has sketched the archbishop’s profile, based on input from 12 close acquaintances.

“Brussels reaches a stunning conclusion: Why Péter Erdő is the most suitable papal candidate”; “This is no longer just an article: the Vatican declares they would elect Péter Erdő as the next pope”; “Half the world is talking about it: a Hungarian could be the new pope!” These are just a few of the sensational headlines published in the past week by Mandiner, heightening public expectations surrounding the Hungarian cardinal. As part of the government-affiliated media sphere, this overhyped campaign likely did more harm than good – even if Erdő’s name does indeed appear in the international press among serious contenders for the papacy.

To provide a realistic picture of how papabile Cardinal Erdő truly is, Szemlélek consulted 12 of his well-acquainted colleagues – bishops, priests, and lay insiders – conducting mostly background conversations to develop the primate’s profile. This is presented in the form of a SWOT analysis, categorizing his Strengths, Weaknesses, Opportunities, and Threats. Names are only disclosed with explicit permission; public sources are also quoted to enrich the portrait.

“Cardinal Erdő tends to represent a traditional direction. He is a well-trained theologian and highly knowledgeable in canon law. He is respected for remaining faithful to the Church’s core teachings and for ensuring that things do not stray too far from tradition. If the cardinals wish to maintain a more conservative, doctrine-centered path, he could well be their choice.” – So says the betting site covers.com, listing Erdő seventh after Pietro Parolin (28.6%), Luis Antonio Tagle (23.5%), and Peter Turkson (16.7%), giving him a 9.1% chance.

STRENGTHS

“His thinking is deeply Christ-centered. He emphasizes that Jesus should be approached as a historical person and that the deposit of faith must be built on this foundation. He often stresses that Christianity is a historical, not a philosophical, religion – and that God has spoken through the events experienced by our ancestors. He believes in the veneration of saints, the power of intercession, and the possibility of miracles,” says theologian László Gájer, a priest of the Archdiocese of Esztergom-Budapest and former secretary to Erdő.
Several lay theologians argue that Erdő best represents the universality of the Church among Hungarian bishops. While his perspective is largely European, he has a strong sense of the global Church and a vision for it – a quality more striking at home than abroad.
He served two terms as president of the Council of European Bishops’ Conferences, showing his peers’ trust. He currently holds six Vatican posts, including memberships in three dicasteries and the Apostolic Signatura, the Church’s highest judicial authority.
Internationally respected as one of the top canon lawyers, Erdő is described as possessing a “brilliant intellect” and “extraordinary clarity.” A member of the Hungarian Academy of Sciences since 2007, he has an academic publishing record that rivals many secular scholars. He speaks six languages fluently and can also communicate in Polish – an impressive skillset, though not unusual among high-profile cardinals.
He has taught canon law in Rome for decades, earning deep respect from students worldwide. In 2019, he was the subject of an interview volume edited by Robert Moynihan and Viktória Somogyi, published by the U.S.-based TAN Books, which promotes traditional Church teaching.
Universally considered a skilled diplomat, he balances competing interests with tact. He is seen as a potential compromise candidate should neither the “liberal” nor the “conservative” bloc secure a two-thirds majority. However, stronger contenders such as Vatican Secretary of State Pietro Parolin are also in this category.
A major milestone in his career was hosting the 2021 International Eucharistic Congress in Budapest, which significantly boosted his recognition. The event drew many global Church leaders, offering them a direct impression of him in his home setting.
One of his key goals is promoting dialogue and reconciliation between Eastern and Western Christians. This also drives his long-standing efforts to improve relations between the Slovak and Hungarian bishops and to help heal historical wounds between the two nations.
As Archbishop of Esztergom-Budapest, he has a keen sense for framing messages suited to an urban cultural setting. This is evident in initiatives like the beatification of Jewish-rescuer Sister Sára Salkaházi and the canonization cause of Ervin Gábor, a Jewish-born Catholic priest executed in 1944. Although he avoids political statements, he made a strong speech at the 2012 March of the Living, declaring: “Christianity is incompatible with antisemitism.”
“After Pope Francis, the Church needs order. If anyone is suited for this as a canon lawyer, it’s him,” said one bishop, summarizing the view of those who see Erdő as the right leader for the current global Church.

WEAKNESSES

Though more relaxed in recent years, Erdő is not naturally warm or outgoing. He tends not to smile often, which can be both a strength and a weakness. In a Telex video about the state-funded development of Pázmány Péter Catholic University, his candid remark – “We always asked for some opportunity for development… The Károli Gáspár Reformed University received major properties in the city center, and we just said we’d like something too” – reflected an unguarded moment not typical of his public speaking.
“Just no scandal!” – reportedly his motto, explaining why he usually reads speeches. Cautious and keen to avoid mistakes or criticism, he rarely improvises. Although his sermons are theologically sound, Gájer finds them “overly careful” and “dry.” Yet in academic settings, he is eloquent and spontaneous. The author of this article, who has interviewed him four times, confirms that in private Erdő is witty, sociable, and fond of storytelling.
His scholarly strength can also be a weakness: though students admire him, his theoretical mindset makes it harder to reach wider audiences. Still, there are exceptions – such as his popular speech at Columbia University, where he was warmly received by a thousand students.
“He’s not one for grand charismatic ideas – he’s good at other things,” says his former secretary. Critics point out his limited pastoral experience; he feels more at home in managing institutions and systems. Yet he has offered surprisingly heartfelt spiritual support during personal crises, as Gájer recalls.
Although named as a papal contender as early as 2013, journalist Gerard O’Connell’s account of the 2013 conclave (The Election of Pope Francis) claims Erdő received zero votes.
Several sources question whether he could bear the immense weight of the papacy. He is described as a melancholic and temperamental personality, at times overwhelmed by stress in leading his archdiocese. He also faced health issues a few years ago, though reportedly recovered and is in good condition for his 72 years.

OPPORTUNITIES

“His personality may appeal to those seeking clear, broad-based, and balanced Catholic teaching,” said theologian Tibor Görföl in an interview with hvg.hu. While often labeled conservative, he is more of a “liberal conservative” – loyal to tradition but not a traditionalist or reactionary. He admires Benedict XVI, but models himself more after John Paul II in pastoral style and attire. Some speculate that if elected pope, he would choose the name John Paul III.
At 72, he is neither too young nor too old (Francis was elected at 77), so he could provide a stable, mid-length pontificate. Those who know him note that age has mellowed him and made him more affable – even “grandfatherly.”
“It’s an honor that he’s considered a contender, but the papacy isn’t really for him. He would be excellent as Dean of the Roman Rota or head of another Church court,” says one source, noting that Erdő is primarily a canon lawyer rather than a theologian – a distinction that often requires different perspectives.
Erdő is seen as a counterweight within the Hungarian episcopate to bishops perceived as overly aligned with the government’s System of National Cooperation (NER). Though not always visible publicly, his resistance has surfaced – such as opposing the automatic equivalence of church weddings with civil marriage in 2001 or objecting to mandatory religious instruction in state schools. Most recently, he reportedly prevented the centralization of Catholic media under NER-like management.

THREATS

Ironically, many opportunities also pose risks. Though committed to Church independence, some fear Erdő has acted too much like a realpolitik figure, avoiding open resistance to government policies. His formative years under communism and admiration for Cardinal László Lékai – who practised a policy of quiet cooperation – may limit his ability to resist larger international pressures as pope.
As shown by Mandiner’s recent coverage, the Orbán government seems intent on promoting the idea of a Hungarian pope, possibly hoping to later use him for political purposes. This is reminiscent of how the government initially distrusted Pope Francis over immigration, then embraced him after the Ukraine war repositioned him as a “peace advocate.”
As Archbishop of Esztergom-Budapest, Erdő is not the leader of all Hungarian Catholics, despite his prominent title. The broader credibility crisis of Hungary’s Church leadership – reflected in census and survey data – does not provide the most favorable background for a papal candidate.
A few weeks ago, the international advocacy group SNAP (Survivors Network of those Abused by Priests) named six cardinals, including Erdő, in a report accusing them of mishandling abuse cases. Though the report includes nuanced articles from Válasz Online that soften the case against Erdő, the association with such issues could weigh heavily, given the Church’s current sensitivity around child protection.
“If he were elected pope, he’d take the excellent László Gájer as his papal secretary – and that would be a great loss for the Hungarian Church,” one witty source quipped, pointing out a less theological but very real concern.

Written by Szilárd Szőnyi – May 5, 2025

Synodality touched the heart of Hungary

A conference, a survey on the renewal of the Catholic community, and a billboard campaign highlighting key issues – three initiatives designed to support the implementation of synodality in the Hungarian Church.

To what extent has Pope Francis’ vision of a synodal Church found space in Hungary? How do bishops, priests, monks, lay believers, both men and women, see each other as partners? Where should we look for paths to renewal? These are the questions addressed at the „Synodality in Hungarian” conference, held on March 1st in Budapest, Hungary. The entire day was spent together at the Sapientia College of Theology of Religious Orders, and the gathering was characterized by a shared commitment to the future of the Church, non-judgmental listening, openness, and, last but not least, a spirit of joy.

Sister Nathalie Becquart XMCJ, Undersecretary of the General Secretariat of the Synod of Bishops

Spirit of joy, sharing, dialogue

The conference was attended by representatives from 13 Hungarian dioceses, 14 religious orders, and 11 spiritual movements. Of the 200 registered participants, 144 were laypeople, 20 were priests, 25 were monks, and five were permanent deacons. In addition to Catholics, two participants from the Hungarian Reformed Church were welcomed, emphasizing the organizers’ commitment to ecumenism.

Cardinal László Német SVD, Archbishop of Beograd

The conference, organized under the patronage of Cardinals Péter Erdő and László Német, aimed to continue the momentum of the Vatican Synod of Bishops held last autumn. Among the participants were Sister Nathalie Becquart, Undersecretary of the General Secretariat of the Synod of Bishops, Michael Wallace Banach, Apostolic Nuncio to Hungary, bishops, religious men and women, as well as lay theologians, including Klára Csiszár and Tibor Görföl.

Klára Csiszár, theologian expert of the synod on synodality

The conference was organized in collaboration with the Sapientia College of Theology of Religious Orders, the intellectual workshops of Egyhaz2030 and Megujul.hu – initiatives for the development and the renewal of the church –, with support from the General Secretariat of the Synod of Bishops.

Conversation…

…in the Spirit

Coinciding with the conference, Megujul.hu launched a survey asking participants about their views on the state of the Hungarian Catholic Church and on which areas the Catholic community in Hungary requires renewal. The survey is supported by a billboard campaign, through which organizers are drawing attention to the initiative across the country. The billboards address topics such as women, divorced and remarried Catholics, and the relationship between the Church and politics.

The Hungarian-speaking members of the synod shared their experiences

This conference will be followed by additional mini-conferences in several dioceses across Hungary over the course of this year and next, bringing the message of synodality to the local level.

Written by Szilárd Szőnyi

Photos: Attila Lambert/Magyar Kurír

“I sometimes joke: Pope Francis is an Anglican, too” – Frank Hegedűs episcopal priest on ecumenism

How did his family move from Hungary to America, and what inspired him to become a Catholic priest, a Franciscan friar, and later an Anglican minister? An interview with Frank Hegedűs, the lead pastor of the St. Margaret of Scotland Anglican Episcopal Church in Hungary, celebrating the 50th anniversary of his ordination. The occasion for the conversation is the ongoing Week of Prayer for Christian Unity, which was initiated 117 years ago by an American Episcopal/Anglican minister. Written by Szilárd Szőnyi.

– Your surname suggests that your father might have been a Hungarian.

– My father was indeed born in a tiny village, Kány, in northeastern Hungary in 1911. When he was two years old, the family relocated to Michigan in the United States.

– Did you hear Hungarian at home?

– My childhood memories are of my father speaking Hungarian with his mother. My mother was of Polish background, so I heard both languages, but nobody taught the children Hungarian or Polish, which was a shame. My family was working class, and did not think that any of these languages could be important for us in the United States. And since the Communists took over this part of Eastern-Europe, I believe the thinking was that nobody’s going to go there, so why would the children need to know these languages?

– Could you speak about the source of your vocation as a priest?

– I can’t remember ever wanting to do anything else. Why or how God planted this idea in me, I don’t really know. But even at four or five years old, I thought the church building was beautiful and mysterious. Different and strange. It had statues, incense and interesting-looking men in strange clothes doing things and singing. So the mystery somehow attracted me.

– Did you feel a specific call to be a Franciscan priest?

– Yes and no; I wanted be a priest first and foremost. Then I became attracted to the Franciscan lifestyle of community and simplicity. And I thought, I would like to see the world. And the Franciscans were worldwide. Such were the thoughts of a very callow young man.

– How long did you serve as a Catholic priest?

– I was ordained in 1974, and I left in 1980. So about five and a half, six years.

– If it is not too personal, can I ask you about the reasons?

– There were two sets of reasons. The first was more personal. I had gone to the Franciscans at age 14, and as a young adult, I began to think more and more. I don’t know anything about life the way people live it. I never had a girlfriend, never went to a dance. So I thought, well, I should take some time off. The other reasons were perhaps more theological. I found myself more and more troubled by some of the positions of the Roman Catholic Church.

– Can you mention examples?

– My parents were divorced, and I thought the church was not really responding to that situation adequately. There were some other questions, many of them similar to the issues facing the church today and having to do with intimacy issues. And I thought I needed some distance from that world to sort things out.

– “Once a Catholic, always a Catholic”, as the saying goes. Or, in your case, not really?

– It is true because the viewpoint of the Anglican communion is that we are indeed Catholic. The Roman Catholics might disagree, but the Anglicans are aware that we are part of an ancient tradition. The Church of England has existed since the 200s, it went through the reformation in the 16th century, but it was Catholic before and it remained Catholic after.

– How did you find your way to Anglicanism?

– It’s truly a story of God’s grace. After I left the Catholic priesthood, I got a job as a hospital clinic manager, and had my own social life and friends. I lived in Minneapolis, and one day went to a reception, where I met a guy who turned out to be the new local Episcopal priest. We were about the same age, and discovered that had been ordained in the same city on the same day but in different Churches. I began attending his church, appreciated its openness, liked his sermons. I said, well, this is good, even though I didn’t agree with everything, but that would be an impossible wish. So I joined the community, first as a lay person. Then one day he said to me: you’re a priest, and you’re an Anglican. So you should be an Anglican priest. It’s good logic, I thought. Encouraged by him, I went and talked to the local bishop, applied, and became an Anglican priest in 1987.

– Was re-ordination necessary?

– No. Anglicans recognize Roman Catholic priests as priests for eternity. A ceremony was held to affirm my ministry within the Anglican Church.

– When I first came to your service, I was astonished at how similar the Anglican and Catholic liturgies are. What are the main differences between the two churches that really make a difference?

– I’ll tell you first the obvious ones. I never got married, but if I in my old age decided I wanted to, as an Anglican priest I could. God help that poor woman… And women are allowed to become deacons, priests and bishops in most of the Anglican world. I like that. The other aspect I admire in Anglicanism is the sensitivity. According to the joke, if you go to an Anglican priest, looking for advice and ask, “Father, what should I do?”, the priest will say, “That’s a very good question. What do you think you should do?” I think this is a very good approach. I can guide the person, but it should be his or her answer. And I’m not saying that the Roman Catholic priests don’t do that. This is just a hallmark of the way Anglicans think.

– What about major issues, like the inclusion of LGBTQ individuals?

– This is more or less no longer a question in the U.S. Episcopal Church. But in some Anglican churches in Africa, for instance, it is a problem. In the Church of England, many people are not bothered by this issue, others are troubled by it. I like the open-minded approach and the idea that we should trust the Holy Spirit. If we pray long and hard enough, the Spirit will lead us to the answer. That’s another hallmark of Anglicanism, I think. No matter what our beliefs are, we say we should pray together.

– In this sense, the Anglican church is like a huge umbrella, and thus accommodates diverse traditions. Not to mention that you have the Catholic leaning High Church and the more protestant Low Church.

– Exactly. In my opinion, Queen Elizabeth I, after Henry VIII, said in effect: people are killing each other over religion. Jesus cannot be happy. So she said, “Here are the basics. You just believe these, and you’re okay. You’re not going to lose your head, we’ve had enough bloodshed.” This at least is my interpretation of history. What is yet another hallmark in Anglicanism is the realization that lay people should have a say in how the church is run. From bottom to top.

– How does it work at Saint Margaret’s?

– I consult the church council on virtually all major issues. Happily, we see eye-to-eye on most issues. In the final analysis, clergy are responsible for the spiritual welfare and prayer life of the community; the church council, for, say, financial and material matters. I like that balance. By the way, the King of England is the lay head of the Church of England in roughly the same way Tamás Sulyok is the president of Hungary. He makes virtually no decisions, and neither does King Charles. The archbishop of Canterbury has a lot of authority in his own diocese, but in terms of the whole church of England, it is the general synod, including bishops and lay representatives, that make the major decisions. I am a great admirer – and most Anglicans are also – of Pope Francis. I sometimes joke with my Roman Catholic priest friends, saying, I think he is perhaps “a secret Anglican” in the way he sometimes approaches things. Let’s take just synodality: he wants Roman Catholic church to approach matters similarly to the way Anglicans have long been doing things. For us, the baptismal covenant itself is very important. The church is not the property of the clergy. It is the property of the people and clergy together. And the clergy are the servants of the people.

– You celebrated your 50th priestly anniversary a few weeks ago. On the screen, it was very impressive to see the name of some twenty places you have been as a priest. And now you’ve been here for 14 years. Could you share some key achievements or highlights of your service in Hungary?

– Well, I have very much enjoyed it. I’ve always loved Hungary. I made my first visit to the country during the Communist period in 1971. Then after 1990 I came back every two or three years as a tourist. When my predecessor, The Revd Canon Denis Moss retired and the job became available, I thought it could be a good place to serve, so I applied and got the position from the bishop, the people of course agreeing. By the way, Canon Denis, ninety-two years old, now lives in Zalaszántó in retirement, although he plans to return to his native New Zealand soon. The congregation was very small when I arrived, but we have grown, with current Sunday attendance about 50-55 congregants. It is an international community, we have lots of people from various parts of the world: Brits, Americans, Canadians, and nowadays more and more from Africa and South Asia. Retired people, businesspeople, students.

– And what challenges does St. Margaret’s face?

– The opportunities bring their own challenges. People in a congregation like this generally often come and go, depending on their job and work commitments. A large number of the people who were members when I came are not here anymore. The ones that stay are the ones who have a connection to Hungary, such as marriage or family background. The other thing that’s unique is that the most active members of our congregation are men. An interesting development.

– The interview will come out on the Week of Prayer for Christian Unity. Do you have a specific feeling about this initiative?

– Yes, I do. The idea for this week originated 100 years ago with a U.S. Episcopal priest named Paul Wattson, who was involved in the Oxford movement. An advocate of the High Church tradition and unity with the Catholic Church, he believed all denominations should strive for closer cooperation. Inspired by the proximity of the festival days of St. Peter and St. Paul in January, he proposed a week of prayer for unity. Roman Catholics often associate with St. Peter, while many Reformation churches identify with St. Paul, making this period symbolic. The initiative started small in the U.S. but quickly spread worldwide. Interestingly, Wattson later became a Roman Catholic priest.

– You’re involved in the ecumenical movement in Hungary. What are your experiences?

– I’m very happy with the good relations we have with the other churches. We are members and strong supporters of the Council of Hungarian Churches. The general secretary of the council, The Revd Dr Vilmos Fischl graciously invited me to be a member in their executive committee, and it is my privilege to serve, even though I do not speak Hungarian particularly well. I think Dr Fischl values the Anglican community. We maintain good relations with all the Churches of Hungary and are perhaps particularly close to the Lutherans and hold our Sunday services in one of their chapels in Budapest, in Szentkirályi street. And in theology they’re probably the closest of the churches in Hungary to us. I also know some of the reformed pastors and bishops, Catholic bishop László Kiss-Rigó is a good friend of our community, I have met cardinal Péter Erdő on a number of occasions, and he is also very cordial to us. Lutheran bishop Tamás Fabiny has been very kind and helpful to us, offering this chapel, for one thing, and his successor as the bishop chairman of the Hungarian Lutheran church, János Szemerei is very friendly, too.

– The last one is a “what if” question. Over the past 50 years, both churches have changed a lot. If you were the same age now when you left the Catholic Church, would you make the same decision?

– Difficult, perhaps impossible to say. I am very happy being an Anglican. After all, the Holy Spirit led me here.

* * *

Why is the Anglican Church called Episcopalian in the United States?

After the American Revolution, Church of England congregations in the newly independent States reorganized themselves as a new church—free from the King of England and from oversight by English bishops. The new church took the name “Episcopal” to emphasize the historic ministry of bishops, priests and deacons. In addition, the first American bishops were consecrated by bishops of the Episcopal Church of Scotland. According to legend, this also led to the American Anglicans calling themselves Episcopalians. You see: Anglican means English in Latin; and at the time of the American Revolution in 1776, the Americans viewed the English with suspicion; so, the American Anglicans thought it might be prudent to instead use the word Episcopal.

Conference on the future of the Church, under the patronage of two cardinals

Registration has opened for the event dedicated to fostering dialogue for the renewal of the Catholic Church.

„Synodality is God’s will for the Church of the third millennium” – with this thought from Pope Francis, four organizations have announced the „Synodality in Hungarian” conference, which will take place on March 1, 2025, in the heart of Budapest. The event, hosted by the Sapientia College of Theology, is a joint initiative of the Church2030 and Megújul.hu think tanks, along with the General Secretariat of the Synod. Its aim is to promote reflection on the future of the Church while gaining a deeper understanding of the synodal renewal process.

The main patrons of the event are Cardinals Péter Erdő and László Német.

On the first Saturday of this spring, attendees will have the opportunity to explore the decisions and outcomes of the XVI. Ordinary General Assembly of the Synod of Bishops, as well as the initial experiences of synodal renewal within the Hungarian Church. In addition, participants will engage in the practice of synodality through afternoon group discussions. The event will conclude with a roundtable discussion featuring Hungarian participants of the Synod on Synodality.

The conference will also feature a keynote address by Sister Nathalie Becquart, Undersecretary of the General Secretariat of the Synod, visiting Hungary from the Vatican.

The conference is open to all, free of charge, but registration is required. Registration is available from January 6 to February 10 via this link.

The event poster can be downloaded in PDF format by clicking on the image below.

The official language of the conference is Hungarian.

The Child Protection Statement of Catholic Bishops Raises Serious Questions

After a long silence, Hungarian church leaders have addressed one of the most painful social and religious issues of our time: abuse of minors. While the fact that they spoke out is significant, we are left with a sense of incompleteness.

On December 4, the Hungarian Catholic Bishops’ Conference issued a statement concerning scandalous news affecting the Church. The staff of Szemlélek magazin began reading the brief message with hope, but by the end, we were left with mixed feelings. We attempted to express our thoughts in the form of a collective reflection.

It is a significant step forward that, after three months, Hungarian Catholic bishops broke their silence and issued a statement regarding the Church’s involvement in these scandalous cases. Perhaps we should not refer to these merely as “scandalous cases” but rather as the painful, inhumane, traumatizing injuries suffered by minors, which go far beyond “scandalous news.” The statement expresses the bishops’ „sorrow” over the severe abuses. Even if we politely limit the time between learning about the first cases and issuing the statement to three months, it seems surprising how little time was devoted to contemplating the phenomenon.

Three areas in particular raise questions after reading the statement:

1. „Reconciliation with God requires reconciliation with one another. For the sins committed, we must pray, fast, and atone,” the text reads. The first part of it is, of course, true in itself. But what does reconciliation mean in the context of abuse? Are victims truly given the opportunity to experience any form of reconciliation? Are there visible signs of confrontation with these issues? How can “discontented” and “disillusioned” believers participate in this process? And should anyone really be required to pray for sins? How is it even possible to pray for sins?

2. „Reports of sexual crimes against children indicate that these occur in many layers of society, but they often give the impression that they are perpetrated exclusively by clergy.” This is indeed true. But is it really appropriate to mention this now?

Can reconciliation be fostered by pointing fingers at others? Could this deflective gesture be linked to the absence of an apology in the statement?

To better understand what is painfully missing from this statement, let us recall Cardinal Seán O’Malley’s words, spoken on October 1 during a penitential vigil in St. Peter’s Basilica:

„I apologize and feel deep shame for every occasion when we, as believers, were complicit in or directly committed abuses of conscience, power, and sexuality. How much shame and sorrow I feel when I think especially of the sexual abuses committed against minors and vulnerable individuals that robbed them of their innocence and desecrated the sanctity of the weak and defenseless. I apologize and am ashamed that we used the ordained ministry and consecrated life as a means to commit such horrific crimes, feeling safe and protected while diabolically exploiting the small and the poor.”

3. Is it not outdated to omit acknowledgment of the factors that enabled the abuse and its cover-up, at least for a time?

Is it not outdated to remain silent about the conditions that made these terrible cases possible?

Can the “discontent” and “disillusionment” be dispelled without real change and substantive steps aimed at addressing the misuse of power, the vulnerability of minors, and the broader culture of ecclesiastical life?

We hope that this statement is merely the first, a bit tentative step in a process that will ultimately provide reassuring answers to these pressing questions.

The staff of Szemlélek magazin

Stefan Oster: Listening is the beginning of loving another person

The German bishop is active on social media, he sees in his own context no big distance between clergy and laity, but he believes that the sacrament of forgiveness of sins is in crisis. He considers it important to educate the faithful and to ensure that decisions in the Church are truly made with the collaboration of the Holy Spirit and the involvement of all the Catholics concerned.

– I have a vivid image of the morning of the last working day of the Synod of Bishops, when the participants kept arriving for the closing session – bishops, priests, monks, nuns, lay faithful – many of them carrying backpacks. Representatives of a truly diverse Church had gathered. At the end of the Synod, what is in your backpack, what are you taking home to the Diocese of Passau?
– I am taking home the final document, which the Holy Father has announced will become part of the Pontifical Magisterium. It used to be the custom for the Pope to receive the final document of the synod and then to publish a post-synodal exhortation. This was not the case this time, and I was very surprised. On the whole, I am satisfied with the text of the document, especially because it also talks a lot about the spiritual dimension of synodality. If anybody looks at the chapter titles, the first four main sections are about conversion: conversion by the Holy Spirit, conversion in our relationships, conversion in processes, conversion in bonds. What does that mean? You can take it as a mere theological phrase. But you can also take it seriously:

It talks about being changed by the Holy Spirit. And this is an ongoing, a lifelong process – in individuals, in groups, in the whole Church.

The strength and also the weakness of the final document is that there are many people who were expecting some clear guidance on what has to be done now, clear rules. But it is not that prescriptive. The final document offers encouraging advice and suggestions, asking us to step out of our habitual situations and become missionary disciples. And it is also is a very optimistic vision. For, if you ask believers in your own country if they are missionary disciples, many might not understand what that means, while the document seems to assume it as the most natural thing for a Christian to be. Yet we know that in reality it is not the most natural thing.

So I take home an experience, a wonderful experience of becoming friends with many people, also with some with whom we disagree on certain points. And this is also the vision of Pope Francis, that we move together in harmony, which does not necessarily mean that we agree on everything. But we do have a common Gospel and we must go out into the world to be missionaries of evangelical joy. So I’m taking that with me and I’m going home in a very good mood, trying to talk to people about this experience and try to use the method of “conversation in the Spirit” at some levels of my work. We ourselves have to be ambassadors of synodality.

The most serious issues that came up in the synod – e.g. on women´s ordination – will be further discussed by the synodal study groups, which will continue to work on them. We will see what happens, because on some theological, moral or dogmatic issues, there were some intense debates and disagreement.

– You are a bishop, I am a layman. We are both working to build and renew the same Church. Before the synod began, it seemed to me that there was a gap between the clergy and the laity. We, the faithful, were waiting for you to tell us where to go. Meanwhile, we sometimes felt like second-class members of God’s people. Meanwhile, you, the clergy, may have felt that I was working at full speed and you were just waiting. My hope is that, thanks to the synod that has just ended, perhaps the two groups can come closer together. What do you think about this?
– The question seems understandable from your point of view, but I don’t have the feeling that there is a big gap between me and a layman – at least not in our German context. There are already many boards an advisory bodies in every diocese and parishes. And in my own diocese clergy and laity are quite close. But there is still the question: How can we walk together, on the same path, guided by the Holy Spirit? This is a new challenge. We usually take it for granted that we all believe in something similar, but we should recognize that as Christians we all need to walk together under the guidance of the Holy Spirit in every moment of the life of the Church. I think that is the vision of Pope Francis. His most recent encyclical on the heart of Jesus was published just a few days before the end of the Synod. Both, the final document and the encyclical are a kind of legacy that the Pope is handing over to us. It is about a spiritual attitude, about walking together in the spirit. If we could succeed in realizing this together in our communities and parishes, it would make a big difference. In my country, I sometimes have the impression that our councils and advisory bodies are somehow tired. But the final document and the new encyclical both speak about the enthusiasm and fire that comes from walking in the Spirit. What a beautiful vision!

We also spoke at the Synod about decision-making and decision-taking. And here it is

important to distinguish between the process of finding the way to a decision including the participation of many people – and the decision-taking itself – the latter being the task of the authority.

This is in the final document more clearly explained than in the working document. We find a biblical example of such a process in the Acts of the Apostles: The first Council discussed the question of presuppositions in order to become a follower of Christ: Do you have to accept the Jewish law? For example, circumcision… Obviously there was a big argument about this at the time, and then Peter says that the Holy Spirit had already decided. Finally, they all wrote a letter in which they say: “The Holy Spirit and we have decided”. And that procedure contains a strong message. The decision does not simply come from our own minds, but also comes from the Spirit who reveals Himself in an honest dialogue, in listening to each other and to Him carefully. With His help we can find the truth, the direction in which we can go. We do not produce this decision, but we find it by listening to each other and listening to God, and we can find unity with His help. And it is still in the same Spirit when Peter, as the authority, fullfills his role and takes the decision at the end of the process. This seems to be some ideal form of an ecclesial decision-making and decision-taking process. We can come to unity when we find our way together in listening, listening to one another, discerning the signs of the times, and listening to the Holy Spirit and the Word of God. Yet, this form also presupposes a good and trustful relationship between the people who consult and the people who decide. The reality is always a little different from the ideal, but

hopefully by recognizing that we are drawn by the same Spirit, we will actually walk together and share a common joy. I am optimistic about how the church of the future will work.

– You have just used the term listening several times. I don’t know what the situation is in Germany, but I often get the feeling that church leaders are mostly teaching, with less of a listening presence. People often need not answers, but to have their desires and fears heard. That is why I was so sympathetic to the way the synod organizers actively communicated with the press. I think it built trust in us, so that people could be better informed about the Synod. One thing that comes to mind about you in particular is that, as a bishop, you are very active in the world of social media. Some might say that an bishop should not be on YouTube, but preach in church. What do you think about the relationship between teaching and listening?
– One of the big challenges for members of the Catholic Church in Germany is contained in the question: Do we still believe the same gospel? Of course, we pray the creed together at Mass. But do we mean the same thing when we think e.g. of the Almighty Father, or when we think of the Catholic Church or when we think of the meaning of a word like salvation? I find that usually we don’t really talk about our faith, we just assume that all Catholic people somehow believe more or less the same. But in fact, this is not the case. It seems to me that over the past few decades, many people have lost sight of the fundamentals of the Christian faith, or have become unclear about them, or have even completely forgotten some of them. That is why I am convinced that some concrete steps need to be taken, which is why we also talk in the final document about the importance of formation. We need to form ourselves to become a synodal, missionary Church. At the same time, we must always listen to others: we must listen to the people of God, but also to those on the periphery, to everyone. But ultimately, your and my mission is to proclaim the Gospel.

And another big question is how to link this mission to everyday life. This is not easy, because

in my country, for example, many people do not dare to speak out because they feel they are not qualified to speak about their faith. Moreover, in my country, bishops and the Church as a whole is under particular pressure because of sexual abuse.

It is a subject that gets a lot of attention in the media and in the society and many of us, many priests and bishops, do not really dare to speak about the revelation when it comes to questions on anthropology, especially on the matter of sexual ethics. What we have certainly learned in Germany is that we need to pay close attention to the victims of abuse. And we have done a lot in prevention work, in intervention, in bringing the truth to light, in accompanying the victims and some more. And yet, there is always more to be done.

But apart oft that I am asking myself: Do we really listen to people of today so that we can communicate the faith in a way that they would understand? I think one of the greatest desiderata is catechesis, especially catechesis for adults. When we think of catechesis in our country, we usually think only of children or young people. And we have the impression that our faith education is then complete. But that’s when it’s just beginning, perhaps: How do I understand and live my faith today as an adult in a more or less post-Christian society? In my opinion, we have major deficits here.

– In Hungary many churches have Lectio Divina.
– This is a common method of reading of the Bible, which is important, but there is a huge crisis in our knowledge of our faith, for example on the sacrament of confession. In the average parish this sacrament has almost disappeared. Pilgrimage places and some monasteries are still active confession places, but most churches and parishes are not. And I think we are talking about a very important sacrament, because the coming of Christ is in a very deep way about forgivness of sins and making us children of God anew. I often talk to people. And even

believers who have been going to church for 50 years often confess that the last time they went to confession was at their first communion or when they were children. And they argue that the priest then was weird or asked strange questions and so on. So they stopped going.

I am asking myself then if it is a real possibility that the experience of and thinking about such an important sacrament is still at the level of a young kid – and that nobody has helped the person to get into a deeper understanding of it? How is it that we don’t grow up with our thinking, our emotions, for such an important sacrament? I am convinced that there is a great need for faith formation for adults. Now, also thanks to the tools of the new media, I am able to reach people better – and I try to do some work on proclaiming the Gospel and to introduce into Catholic teaching also for grown ups – also on the sacrament of confession and many more topics.

– Do you have enough time and energy not only to share messages on social media, but also to listen to the reactions?
– I always try to take time to listen to the reactions as well. Sometimes I personally respond to a post, and I know that there are some people who have experienced some kind of conversion because of the content I have posted. That is wonderful – and yet I think that the personal dialogue from face to face is still the best way to evangelize.

– What message would you give to those who are interested in this Synod of Bishops, in the process of ecclesial renewal? Synodality is a strange word, which is perhaps difficult to understand at first sight, not only in Hungarian. How can as many people as possible join in this synod?
– The Pope would probably reply that we should listen to each other, because, as he said, listening has theological dignity. As our God listens to the cries of his people, it is not just a kind of technique of listening, but a way of respecting a person and her dignity. In fact, real listening is the beginning of loving another person. We all know what it is like to just pretend to listen to the other. Sure, we listen to what one says, but at the same time we might be bored or think of the next lunch or protect ourselves from getting to much interested and so on and so forth. We are easily distracted. But if we really listen to what the other person is saying, it can give the other person the strength – not just to keep talking, but to understand herself better, to change a bit in the process of being listened to.

Has the reader ever experienced that when he has met someone who really listened to him from the bottom of his heart, he has come to know himself better than before? Well, that is in the power of listening.

As churches, as bishops, as priests, as lay people, we need the ability to listen, and we need to believe that God is involved in the process. But the capacity to listen also means that we make ourselves vulnerable. Because if it would be just a way of pretending, then you continue to distance yourself from the other person. But if you are really open to listening, it also means letting yourself be surprised. You even allow yourself to be hurt. This is true listening, which is based on accepting the other person in their dignity, and beginning to love a person.

Written by István Gégény

Jean-Claude Hollerich: A completely new chapter has begun in the Church

As the main relator of the synod of bishops, the Luxembourg Cardinal played a key role in bringing harmony to the voices from all over the world by the end of the discussions. Megújul.hu conducted an interview with him in Rome, where he shared that he also needed a synodal conversion.

– What is the role of the main relator of the synod of bishops?
– This person is responsible for drafting the final document. Of course, I did not write the entire text alone. First, it would hardly be possible; second, it wouldn’t be a very synodal act. Several people worked on drafting the text, summarizing everything discussed at the tables by the members and experts during the synod. Every thought and perspective had to be considered in this document. My task afterward was to validate the text and ensure its correctness. On more challenging topics, I had to ensure a proper balance. The main realtor acts as a mediator representing impartiality. This means not belonging to any group, not taking sides in debates, but striving to ensure all parties can recognize their thoughts in the final document. Essentially, this was my main task.

– It seems you did your job well, as during the final vote, all 155 points received a significant majority of „yes” votes, with some points even achieving 100% approval. This indicates that the final document accurately reflects the thoughts of the synod’s members.
– Moreover, I noticed that most participants were satisfied with the new methodology of the synod of bishops. While there were differences of opinion in several cases, with significant minority viewpoints emerging, all points were approved by more than a two-thirds majority of the participants.

The synod is not based on democracy, where a decision would only require 50% plus one vote. Each issue must reach a broader consensus, requiring at least a two-thirds majority for acceptance.

– You were not only the main relator of the synod, but also an active participant. Many might wonder whether the synodal process initiated by Pope Francis in 2021 has concluded, or if it must continue within our local communities. What are you bringing home, and has the synod changed you?
– Over the past years, I too had to walk the path of synodal conversion. During the synod, I had to listen attentively to hear every voice and experience what Pope Francis described as the Holy Spirit creating new harmony. In this harmony, there are many instruments and melodies. Sometimes, some instruments play one melody while others play another. As the relator, I had to listen to all of them. We must undergo conversion to truly listen to each other – not just to do a good job, but to listen with genuine empathy, knowing that the Holy Spirit speaks to everyone, not just the majority. This synodal conversion has been a great lesson for me. Even when tensions arise, they are like different parts of a symphony.

Tensions are necessary for a beautiful melody to emerge in the end.

– Expectations regarding the synod have been high from both religious and secular sides. Many hoped for major changes, such as optional celibacy, women’s ordination, or addressing LGBTQ+ issues. Some may be disappointed with the perceived lack of specifics in the final document. What would you say to those who expected more than the participants delivered?
– It’s important to be cautious with expectations, because this synod of bishops was about synodality from the very beginning. It was not a synod on church governance or primarily focused on homosexuality. These issues were only addressed as deep as they related to synodality, but solving any specific problem was not the goal this time. The Church must indeed face these challenges – and it must do so synodally, in the way defined by the synod of bishops. Bishops must listen to everyone involved, but they still have the freedom to disagree with various perspectives. However, if disagreements arise, they must explain their decisions in a way people can understand. I am convinced that the mentioned topics must be addressed, though I don’t know what the solutions will be. After all, I am just one soul and cannot see the whole picture alone. We must also remember that many of these issues are primarily European concerns. A proper synod, however, involves the entire Church, which cannot focus solely on Europe. I read that a central figure among German Catholics was deeply disappointed with the synod’s decisions. But I ask: what did they expect?

This synod clearly showed that the center of the Church is no longer Europe. In fact, there is no single center. As Pope Francis said, we must think regionally.

Different regions – South America, Asia, Europe, North America, Africa, Oceania – have different needs and challenges. This is why the final document had to remain open-ended on several points. For example, when discussing the structures of episcopal conferences, they won’t be uniform. Latin America already has CELAM (Consejo Episcopal Latinoamericano), and their church leaders have come a long way together. They have structures, but need to renew them, to work in a more simple way. In Europe, we are only in the beginning of this process. In Asia, it will be challenging to progress due to the diversity of cultures and religions, but they are also working on structural development. Canada and the U.S. hardly have such structures, while Africa is just awakening. This illustrates the Church’s diverse internal situations.

– When the organizers of this synod of bishops announced the list of participants, confirming that women, lay people could participate and even have voting rights, it caused an uproar. Some questioned whether such an event could still be called a synod of bishops. Was it a good decision to open this door?
– It was a very good decision. Our task as bishops is to serve the People of God. The Church includes people who are not bishops, and their representatives reminded us during the synod that we are bishops of a Church they also help build.

The Church cannot decide without the bishops, but the bishops cannot decide without the Holy People of God.

We’ve clearly received something different from this synod than when Pope Paul VI introduced it. But Paul VI foresaw that the synod he established carried the potential for development; he wrote this himself. And it has developed: remember that this current synod has involved the entire People of God over three years. Then, last October and this October, we held two sessions of the synod of bishops within this synod. The members of this synod of bishops couldn’t just decide out of thin air; they had to work based on the guidance given by the Church’s members. They had to listen to what people had said. The synod of bishops deliberated and voted based on what the People of God articulated during these three years. A completely new chapter has begun in the Church.

Written by István Gégény

Mario Grech: There should be no fear of renewal at all

The Church could be living through a historic moment at the end of October 2024, as confirmed by the Secretary General of the Synod of Bishops, with whom we sat down in Rome the day after the Synod of Bishops, which will significantly transform the Catholic Church.

– When we spoke two years ago, you said that nothing was written down in advance about the Synod on Synodality, that it would be a blank paper in front of you, that the Holy Spirit would work and we would see what would happen. We are now after the formal period of the synod, but obviously there is no end to the synodal process, because we are going home, everyone is continuing the renewal in their own homes. That particular paper is no longer blank – what is on it?
– So what happened at the synod? It is written: the final document tells us. This final document is the fruit of the work of a community that listened to the Spirit. I am happy to repeat that

there was no agenda, there was nothing preplanned,

but that the task of the commission responsible for writing the document was to put together the various voices and to detect the single voice, the voice of the Spirit, the voice of the Church.

– We are witnessing a special, historic moment. Whereas previous Synods of Bishops had ended with a final document, and then a few months later the Pope issued an exhortation with the force of a magisterium, this time Pope Francis decided that what was the Synod’s decision was the voice of the Church. Do you think that something new has happened, that will change the Church?
– It is something new, even though the constitution of the Synods of Bishops took into consideration this possible step. In fact, in this constitution it is written that the Pope can approve the final document of the assembly, making it his own, as it happened on the last Saturday in October. Obviously, the Holy Father also said that it is not a normative document – although it is part of the ordinary magisterium – but he also underlined that there are certain issues, such as those dealt with by the 10 synodal study groups, which need further discernment. And the Holy Father also said in his final speech that he will be also listening to the bishops and local churches on certain issues not concluded in the document. And that’s something very positive, isn’t it? That

even the successor of Peter is working on a synodal way. The Pope feels the need to listen to and consult with the local churches, obviously he will then make the final decisions. This is a historic moment, an important step forward.

– The closing liturgy of the Synod touched my heart very much. Pope Francis spoke about the image of the Church in a sitting style and the Church on the move. We must not allow ourselves as a Church to sit and wait, but we must move, we must develop. All of us, the people of God, have to go through a conversion, a synodal conversion. The starting point of this synod was in 2021, and now we are at a kind of end point in the autumn of 2024. As I have already said, the interesting part of the journey begins now, when we return home. What do you suggest for those who are interested in synodality in Hungary? How can they embark on this journey and follow the direction that the Synod has set out?
– The celebration of the Synod is come to an end, but it is a process and it is still going on. The very important phase that is just beginning is what I would call restitution. Because it all started with listening to the people, listening to the local churches. I repeat that the working documents that were prepared for both sessions of the Synod were not written in Rome. They were documents that we compiled from reports of the local churches. And now the final document of the synod is being returned to the local churches, not only so that the local churches can translate and apply the document in pastoral decisions, but also, that the members of the church can continue to discern it locally. Because there are certain issues that are still open and the importance of the particular place must be taken into account, since the Church is always present in a particular territory in history. One thing is sure: we are under Peter, faithful to the Gospel and to the tradition. There should be no fear of renewal at all. But

we need to understand each other better, and we need to be more together in order to be able to proclaim Jesus to the world today.

All the baptised share this.

– When I think about my personal faith, I feel that in the last three years, partially thanks to the synodal process, I have come closer to the Church. For you, who has done a tremendous amount of work over these years and are surely exhausted, has something changed in your heart about the Church?
– I am a baptised person, called to the priesthood, and I am also called to serve the Church as a bishop. There is nothing extraordinary – I feel the same as you do. In these three years my love for Jesus and my love for the Church got stronger. So much so that after three years of active ministry I am not tired. In a way, I am sorry that this Synod of Bishops has come to an end. But a new phase is already beginning. I pray to the Lord to assist me and my staff to have more energy, more passion to share the good news.

Written by István Gégény

László Német: My nomination as cardinal may be related to my commitment to the synodal renewal of the Church

The ambassador of Megújul.hu was in the Vatican when he was informed that Pope Francis had chosen him as one of his closest advisors. The Archbishop of Belgrade gave his first Hungarian interview from the heart of the Catholic Church, too.

– How did the news reach you that your name is included in the list of the 21 newly appointed cardinals?
– I was in my room after a midday walk, and roughly twenty minutes after twelve o’clock, I received the first congratulation via SMS from my friend who lives in Brussels, saying „you will have much more work to do”. I didn’t really understand what it was about, but one minute later three people called me one after the other to congratulate me, and then I understood that something really happened. I quickly looked at the Vatican media, but the Pope’s speech had already ended. I looked back for the announcement in the video, and it was really there as the Pope announced my name. By that time, the other ambassador of Megújul.hu, Klára Csiszár, had also called me, after Cardinal Schönborn’s media representative had informed her. This also shows that the Pope did not inform us in advance, and I know from the other appointed new cardinals that everyone was very surprised. But Pope Francis is a man of surprises, and we know that lately, that in the case of cardinal appointments he just reads the names in St. Peter’s Square.

When I started to understand what had happened – I’m not ashamed to say – I started to cry. I was very touched. This does not happen to people every day.

– We cannot talk about the ongoing Synod of Bishops itself, as we respect the Holy See’s request for media silence. What can be said, however, is that the Catholic Church is on the way to change its focus from a former European dominance to other continents, especially the southern hemisphere, which focus can also be recognized in the selection of new cardinals. As a few days have already passed since the announcement, perhaps you had time to think about why you were chosen as a European, and also as a Hungarian cardinal, who is one of the pastors serving in another country, Serbia. What do you think, what was the logic of the Pope with your nomination?
– To be honest, I don’t know the answer, and I don’t think I ever will. Many people are trying to interpret the list of newly nominated cardinals, many things can be read from it, there are many different points of view. You see: what you said, that I serve in Belgrade as a Hungarian, this is also an interpretation of the papal decision. I am the archbishop of Belgrade, and I assume that Pope Francis wanted one of the new cardinals to be the archbishop of Belgrade. I don’t know if he knows I’m Hungarian. I don’t think this influenced the decision, but my appointment as cardinal may be related to my commitment to the synodal renewal of the Church. I think my active presence in the synodal process matters. Many of the new cardinals are here at the synod for the second year already. And before Covid, we held a diocesan synod in the Diocese of Nagybecskerek, which I led as a bishop at the time – so we can say that even before the Pope started the synodal renewal of the universal church, we already learned in Nagybecskerek, what this would be. Sixty percent of dioceses worldwide have not yet held a diocesan synod. Back home, we can be proud, since the Archdiocese of Belgrade has already finished its diocesan synod. Being in Belgrade, we cannot forget the relationship with the Serbian Orthodox Church and the loving effort that Pope Francis is making to promote the unity of Christians. I am very grateful that as archbishop of Belgrade, I have a brotherly relationship with our Orthodox brothers, and I especially thank Patriarch Porfirije for the brotherhood he shows to me. Of course, if we were to read the interpretations given by the Croatian and Serbian papers on my appointment, we would come across a lot of political ideas: some are happy, some are not.

I am a member of the diverse Catholic Church, which does not exclude or stigmatize, but values diversity.

Even Pope Francis thinks only in terms of church politics, he does not conform to the general, everyday political logic.

– You shared a video on social media, where you express your gratitude for the many kind greetings and congratulations. Did you receive any message from Hungarian church leaders, can they reach you during the synod?
– I received from many of them: congratulations from friends, colleagues, and relatives… I couldn’t even answer them all, since most people want to call me, and of course it’s impossible to answer all the calls. I also express my thanks to those whom I could not speak to directly. Cardinal Péter Erdő, Primate of Hungary called me a few minutes after 1:00 p.m. on the day of the announcement, and he warmly congratulated me and wished me all the best. This is very important to me. Other Hungarian bishops also approached me and congratulated me kindly and lovingly. I can’t suddenly list everyone right now, but Csaba Ternyák, archbishop of Eger is among them, archbishop of Kalocsa-Kecskemét, Bábel Balázs, Bishop Ferenc Palánki from the Diocese of Debrecen-Nyíregyháza, and Bishop Miklós Beer, who is also a committed supporter of synodal renewal. I have not yet noticed that anyone from the leadership of the Hungarian Catholic Bishops’ Conference has contacted me, even though I was the secretary of this institution for almost two years. Anyway, I got a lot of greetings. But let’s talk about Serbia too, since I am the archbishop of Belgrade: the Serbian president called immediately after the announcement, and the prime minister also called that afternoon. The Serbian Patriarch is currently in Montreal on his apostolic journey, he sent a fantastic, beautiful message from there, several Orthodox bishops also congratulated me, the Croatian Catholic Bishops’ Conference greeted me. I was especially greeted by my Croatian bishop friends, among them Cardinal Josip Bozanić, archbishop emeritus of Zagreb, the entire Albanian episcopal community, Bulgarian, Romanian and Bosnian bishops… What can I say: the kindness of the former Yugoslavia and the surrounding states flows towards me, but I also constantly receive kind messages from many other European and non-European countries. A man is a man. I have joy and gratitude in my heart.

– You arrived at the current synod of bishops as an archbishop, and you will leave as an appointed cardinal at the end of October. What is changing in your life?
– For now, all I can say is that I have no idea. After the cardinal creation to be held on December 7., and after we celebrated together with the Pope, I will receive my titular church in Rome, and the decisions will come from Pope Francis as to where – if he wants – to use my experience, my cooperation in the various curial offices. Today it would be useless to dream about what awaits me. In two months, I will know more about my new tasks in the future.

– What would you like to tell Hungarian readers from the location of the synod?
– I warmly welcome all dear readers.

I think it would be important for as many of us as possible to enter into a dialogue with each other.

There are many good things here at the synod, and there are many good things in Hungary as well. It would be so nice to bring different insights and experiences closer together, and to jointly reduce the amount of hatred and fear that currently reigns in Hungary.

Written by István Gégény