Deepening the synodal experience

Q: Archbishop J, how will the Synod work this year (Pt II)? 

The working document Instrumentum Laboris (IL) sets out four sections for consideration during our one-month synod: Foundations, Relations, Pathways, Places. Each of these chapters will be the focus of a session. The Synod seeks to ask 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, #2)

As part of a three-step discernment process, each participant is required, prayerfully, to read the working document and prepare three-minute interventions for rounds one and two.

Round (1) asks, what, in your opinion, is particularly valuable and worthy of acceptance in this section? Round (2): what do you believe needs to be discussed, deepened or corrected in the section?

In Round (3), the ‘You’ round (“making space for the Other”), each member, referring to what he or she has heard in the speeches of others, 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. (I prepared this text with help from my friend ChatGPT.)

Relations

At its core, the synodal journey is about moving the Church to a relational model where the dynamic relations between all the various members work in harmony to build the Kingdom of God.

Throughout the synodal process and from all regions of the globe, the request emerged for a Church less focused on bureaucracy and more capable of nurturing relationships with the Lord, between men and women, in the family, in the community, and between social groups. Only a web of relationships that weaves together the multiplicity of belongings can sustain individuals and communities, offering them points of reference and orientation and showing them the beauty of life according to the Gospel. It is in relationships—with Christ, with others, in the community — that faith is transmitted. (IL, 21)

Particularly Valuable

Three areas are particularly valuable for Relations: (1) Ministry and Synodality, (2) Exchange of Gifts Among Churches, (3) Dialogue and Ecumenism.

(1) Ministry and Synodality is a central theme of the document, focusing on transforming the Church’s ordained ministry to better align with a synodal (collaborative and participatory) approach. The text calls for a shift from a hierarchical, isolated model to one of shared leadership and responsibility among bishops, priests, and deacons. It points out that the foundation of ministry is Baptism, and all ministry is rooted in the Trinity, noting the relationship between Christ and the Holy Spirit in history and in the Church.

Ultimately, the Eucharistic assembly manifests and nourishes the missionary synodal life of the Church. Among the People of God, the Church must discern charisms and ministries, the gifts each person brings and the settled patterns of ministry that need to be available to the body. This leads to the question: “How can we promote more forms of lay ministry, including ministry outside the liturgical sphere?”

A synodal Church is defined as one that listens and is capable of welcoming and accompanying. It is perceived as home and family. In this Church, the ordained ministers are at the service of harmony, engaging all the baptised in the building of God’s Kingdom through co-responsibility in mission. This model moves away from clericalism; it holds unity in diversity and balances the local and universal dimensions of Church.

 (2) Exchange of Gifts Among Churches is frequently associated with the need for solidarity and mutual support among local Churches. It highlights how sharing spiritual, material, and human resources can strengthen the Church’s global unity and address disparities between richer and poorer communities. The IL says: “The existence of rich Churches and Churches that live in great hardship is a scandal.”

This exchange is not only fiscal; it is also spiritual, liturgical, and related to theological gifts. In addition, it expresses a desire for a greater shared witness on social issues of global importance, such as the care of our common home and human migration. Synodality moves us from a parochial view to a universal view rooted in the local context.

(3) Dialogue and Ecumenism: Synodality overflows to ever wider circles beyond internal Church structures, promoting dialogue with other Christian denominations, religions, and cultures. This broader vision of synodality aims to foster greater understanding, peace, and cooperation, reflecting the Church’s commitment to global solidarity and unity.

The IL says: “Dialogue is not only an exchange of ideas. In some way, it is always an ‘exchange of gifts’”. Besides theological dialogue, the exchange of gifts takes place in the sharing of prayer, whereby we open ourselves to receive the gifts of spiritual traditions other than our own. In our Archdiocese, the dialogue led to the formation of the Inter-Religious Organisation.

Reimagining the role of ordained ministers

Need for Deepening: The document acknowledges the challenges bishops, priests, and deacons face, including isolation and unrealistic expectations. A deeper exploration of how ordained ministry might be redefined is necessary to prevent burnout and promote healthier relationships within the Church. More concrete steps are required to support clergy, reduce clericalism, and promote collaboration.

Need for Correcting: The notion that reducing clericalism alone will resolve issues of isolation and overwork is to oversimplify the problem. Practical and structural changes, such as adjusting workloads, rethinking clerical roles, and including women in decision-making, should be part of the solution.

Balancing Unity and Diversity

Need for Deepening: While the document emphasises the importance of unity among different Churches and communities, more guidance on fostering a “unity in diversity” approach is needed to articulate how this unity can be maintained without stifling the diverse cultural, theological, and liturgical expressions of faith. The concept of unity should not be conflated with uniformity.

Need for Correcting: The assumption that a common synodal process will naturally harmonise diverse perspectives may be overly optimistic. The potential for conflict needs to be acknowledged, and a clearer framework for mediating disagreements needs to be established.

Promoting Synodality at all levels

Need for Deepening: Synodality is presented as a guiding principle for the Church, but its practical implications for different levels of Church life—parishes, dioceses, and global Church governance—require further clarification. A more detailed strategy for implementing synodal practices in various contexts and ensuring that lay participation is meaningful and not just symbolic is needed.

Need for Correcting: The assumption that all communities are ready and willing to embrace synodality may overlook significant cultural and structural barriers. A more nuanced approach that considers the readiness and capacity of different communities to adopt synodal practices is needed.

Key Message:

Synodality has many implications for the Church, and we need to deepen the synodal experience a bit at a time.

Action Step:

If there is a big decision this week, use a synodal method. Pray and ask God to show His will. Engage key people and listen deeply to God through them. Also, take time to read my book REVIVING YOUR CARIBBEAN SOUL

Scripture Reading:

Matthew 13:1–9