Synod: medicine for the soul of the Church and society

Q: Archbishop J, how will the Synod work this year?

Synod 2021–2024 has been the largest consultative exercise the world has seen. Wherever there is a Catholic Church, people have given their voice to this massive discernment process. Remember, it is not consultative; it is about discerning.

In this final stage of the process, the discernment revolves around a single question:

“How does this “journeying together,” which takes place today on different levels (from the local level to the universal one), allow the Church to proclaim the Gospel in accordance with the mission entrusted to Her; and what steps does the Spirit invite us to take in order to grow as a synodal Church?” (Preparatory Document, no 2)

Each participant is required to read the document given to guide this one-month discernment meeting in Rome prayerfully. I prepared this with help from my friend ChatGPT.

The Instrumentum Laboris for the Second Session of the 16th Ordinary General Assembly of the Synod of Bishops (IL) identifies four sections for consideration in the synod—Foundations, Relations, Pathways, Places. Each section will be the focus of a session.

The matter for discernment is broken into three rounds. We have been asked to prepare prayerfully a three-minute intervention for rounds one and two.

(1) What do you believe is particularly valuable and worthy of acceptance in this section?

(2) What do you believe needs to be discussed, deepened, or corrected?

(3) The “You” round (“making space for the Other”): each member, with reference to what he or she has heard in the speeches of other participants, expresses what has touched him or her most deeply and what he or she feels most strongly challenged by, opening himself or herself to a common listening to the voice of the Spirit.

Foundations

Round 1: Particularly Valuable

Synodality as the Foundation of the Church’s Mission: Synodality is how the Church understands its mission and structure. It involves walking together, listening, and communal discernment, enabling all its members to participate in its life and mission. Synodality is deeply rooted in the Church’s tradition and is essential for its ongoing mission of evangelisation and reform. It is the fruitful and dynamic conversation between Primacy (the Pope), Hierarchy (bishops, clergy and religious) and the Laity that guarantees a Church of communion, mission, and participation. Understanding this relationship as a dynamic flow between its parts is vital for understanding a synodal Church.

This internal listening overflows to listening to other Christians, people of faith and all people of goodwill. The Instrumentum Laboris says, “Synodality, therefore, designates “the particular style that qualifies the life and mission of the Church” a style that starts from listening as the first act of the Church … listening to the Word of God, listening to the Holy Spirit, listening to one another, listening to the living tradition of the Church and its Magisterium” (6).

The Church as the People of God and a Sacrament of Unity: The Church is described as the People of God, unified through Baptism, and called to reflect the communion of the Trinity. It acts as a sacrament of unity, a sign of both divine and human union.

This vision stresses that the Church is not self-referential but is responsible for fostering bonds and relationships in service of the unity of all humanity, especially in times of individualism and division.

The Instrumentum says, “Synodal practice challenges the growing isolation of people and cultural individualism, which even the Church has often absorbed, and calls us to mutual care, interdependence and co-responsibility for the common good” (20).

Synodality is a medicine for a fractured, divided, and individualistic world.

The Need for Conversion, Participation, and Reform: The text emphasises the call for personal and communal conversion to foster genuine participation and co-responsibility within the Church.

It calls for greater inclusion of women and laypeople in leadership roles and decision-making processes, reflecting a broader push for reform. This conversion is necessary for its internal renewal and its mission in a fractured world, highlighting the potential of synodality as a model for addressing social inequalities and fostering reconciliation.

Says the IL:

At every stage of the process, the desire emerged to broaden the possibilities of participation and the exercise of co-responsibility by all the baptised, men and women, in the variety of their charisms, vocations and ministries. This desire points in three directions. The first is the need to renew the proclamation and transmission of the faith…The second is the renewal of liturgical and sacramental life…The third is to recognise and transform the sorrow evoked by the non-participation of so many members of the People of God … (12).

Round 2: Discussed, Deepened or Corrected

1. Theological Foundations of Synodality and Mission

Deepening: The concept of synodality must be more thoroughly grounded in the Church’s theological tradition. Specifically, the relationship between synodality and the communal nature of the Trinity, as well as the Eucharistic foundation of the Church, requires more exploration. It is vital to reflect on how synodality is not just about governance but an expression of the Church’s deeper mystery and communal identity.

2. Role of Authority in a Synodal Church

Clarification and Correction: The balance between synodality and the Church’s hierarchical structure needs clarification and formation for the whole People of God. The unique roles of bishops and ordained ministers must be maintained, ensuring that the synodal process respects the teaching authority and pastoral oversight entrusted to them.

For this to work well, we need a concerted effort in the formation of bishops, priests, and laity alike—a formation that clearly spells out Christ’s intention for His Church through the ministerial priesthood He instituted, mindful that because of Baptism, the whole People of God are co-responsible for the mission of the Church.

There is a potential risk of misunderstanding synodality as democratic governance, which could undermine the theological understanding of ordained ministry.

3. Participation of Women and Laypeople in the Church

Discussion and Theological Clarification: Including women and laity in the Church’s life, particularly in decision-making processes, requires more theological precision. The discussion on the possible roles of women, such as in the diaconate, requires careful reflection on the sacramentality of Holy Orders and the distinct roles within the Church. Ensuring that expanded participation respects theological boundaries, especially regarding ordained ministry, is essential.

But the Synod should clearly express the view that the inclusion of women in the decision-making bodies of the Church is not just desirable, it is now vital for the life and growth of the Church.

Two principles must work together: (1) A woman should be able to serve the Church in any position that does not require Holy Orders. (2) The Church should actively include laywomen and men in decision-making and care of the Church at every level. Women must have a voice and a vote at every level that does not require Holy Orders.

Key Message:

A synodal Church is medicine to the soul of both Church and society. It calls forth communion, mission, and participation. We still have deepening to do as we journey together.

Action Step:

As you read this, choose one area and reflect on it. Ask, “How can I participate more deeply in the Church?”. Also take some time to read my book “REVIVING YOUR CARIBBEAN SOUL”

Scripture Reading:

1 Cor 12:12–3

Photo by Anshu A on Unsplash