That is the reason it is unfortunate that Cardinal McElroy’s article — which is indicative of a clerical mindset that tends to underestimate the laity so much that the invitation to transformation is lessened — offers a distorted reversal of one of the defining features of the very Vatican II he references: the universal invitation to holiness. Additionally, there is no mention of it, even though it stands as the main standard through which we embody Christ’s life.

As the late Cardinal Francis E. George, OMI, once remarked, “The primary responsibility of the bishop is to seek out the saints and uplift them.” However, rather than a summons to sanctity, Cardinal McElroy’s plea for “conversion,” among other matters, undermines the Christian ethical life and weakens the Church’s sacramental practices. His suggestions to aid the Church in addressing his series of injustices — indeed, many of which do challenge our credibility and efficiency in our mission — are tied to the vague, unclear, and indeterminate notion of synodality. This is unfortunate, as merely lamenting the situation without pinpointing the cause or providing a solution does not resolve anything. Genuine synodality and authentic dialogue that yields meaningful results cannot exist if Christ — and the transformation towards him — is not the foundation, goal, and focal point of the entire process.

Among his extensive array of grievances, Cardinal McElroy never expresses sorrow over sin, nor does he provide significant guidance on how to conquer it. The very foundations that Cardinal McElroy claims should characterize us — “the call of Christ, the apostolic tradition and the Second Vatican Council” — all agree that virtue and holiness are essential in overcoming the repercussions of human transgressions in the world. “Christ is the Light of the nations” initiates Vatican II’s Lumen Gentium. Does the Divine Illuminator simply shine a light on us in our vulnerabilities and shortcomings, and in our transgressions? “Christ was sent by the Father ‘to proclaim good news to the destitute, to mend the brokenhearted,’” the council document asserts. How can the Divine Healer effectively restore us if we lack the humility to recognize and name the ailment? Christ is the “Divine Educator and Example of all excellence” — Lumen Gentium’s words — who “proclaimed the sanctity of life to all of His disciples, regardless of their circumstances” and “serves as the originator and fulfillment of this sanctity of life: ‘Be you therefore perfect, even as your heavenly Father is perfect.’” This element is absent from Cardinal McElroy’s reasoning.

The Church is, as Cardinal McElroy notes, profoundly split. However, true unity is found in Christ, with Christ, and through Christ. Achieving unity apart from Christ is unattainable. He is the way, the truth, and the life.

Genuinely understanding this and having faith that Christ represents the Way, the Truth, and the Life signifies that he solely is the route to guide us out of the dilemmas brought about by our own transgressions.

Christ by Himself is the path we ought to tread. His Gospel invites us to an extraordinary welcome, indeed, but it is essential to be embraced on Christ’s terms and not anyone else’s. Believing that everyone is accepted while the invitation to transformation is optional is, quite simply, not the way of Christ.

Christ exclusively embodies the Truth to which we ought to commit. To assume that Christ’s teachings warrant debate or reconsideration, to believe that the Holy Spirit could unexpectedly contradict himself based on current societal views, to think we must align with the world instead of presenting it with a superior path, is to stop regarding Christ as the Truth. What will unite Christians if some conclude that his truth is no longer relevant?

And Christ exclusively is the Life we are summoned to emulate and represent to the world. If we trust that Christ has been vibrant and engaged in the Church throughout these two thousand years following his resurrection, how can we possibly consider the idea that he is now urging us to become anything different than what he has consistently commanded us to be? As our Life, Christ reveals the path of obedience, the sole way of living that truly counts.

Without an open recognition of sin and its repercussions, and without the understanding that virtue and holiness are the sole solutions to sin, how can we genuinely engage in dialogue and support one another? Lacking these fundamental principles to unite our perspective on synodality, we risk being driven further apart. Without Christ as the Way, Truth, and Life, how can we achieve anything truly significant for the life of the world?

And this brings us full circle to our starting point. It is insufficient to merely mention the name of God; we are required to adhere to His teachings. Cardinal George, during his time as president of the U.S. bishops’ conference, articulated this link effectively in his final speech to that assembly in 2010: “Orthodoxy is essential but insufficient; the devil is orthodox. He understands the catechism better than anyone present here; yet he will not serve, he will not comply.”

Michael R. Heinlein is editor of OSV’s Simply Catholic and author of Glorifying Christ: The Life of Cardinal Francis E. George, O.M.I. Follow him on Twitter @HeinleinMichael.