A Synodal Church: relating, listening, discerning, self-emptying

Q: Archbishop J, what are the essential elements of a synodal Church?

Every Sunday, we recite the Creed and declare we believe in “one, holy, catholic, and apostolic Church”. Often, we don’t fully reflect on this line, yet these four marks, defined at the First Council of Constantinople in AD 381, serve as a point of discernment, helping us recognise the presence of the Church of Jesus Christ. They refer to the Church as a whole rather than its individual members and remain always present, even if not always visible.

At the beginning of the 16th Ordinary General Assembly of the Synod of Bishops, I spoke with Agbonkhianmeghe E Orobator SJ, a distinguished African theologian and Dean of the Jesuit School of Theology at Santa Clara University, Berkeley Campus. He discussed the marks of a synodal Church, as presented in the Instrumentum Laboris, sparking my imagination.

Now that we have the Final Document, it is fitting to consider the most vital attributes of a synodal Church. It took the early Church nearly 400 years to articulate the four marks. Similarly, it may take time to establish the marks of a synodal Church.

Meanwhile, we must remain reflective. If synodality is a constitutive dimension of the Church, see Final Document (12, 28), we should expect particular attributes to become evident as synodality matures.

Marks of a Synodal Church: Final Document

Reflecting on the Final Document, I propose four “marks” essential for the emergence of synodality: Relating, Listening, Discerning, and Self-Emptying. Let’s explore each.

Relating

A synodal Church is relational. The subheading of Part II, ‘The Conversion of Relationships’, is telling. Catholics worldwide, during the synodal listening process of 2022–2023, expressed a desire for a Church that is relational, less bureaucratic, and closer to the lives of her people.

The 2023 synthesis report states: “This process has renewed our experience of and desire for the Church as God’s home and family” (A Synodal Church in Mission, 2023). The Final Document echoes this yearning (28).

Delegates rediscovered the Church’s roots in flourishing relationships, founded on Jesus’ “new commandment” (Jn 13:34–35), (34). Interconnectedness is central to this, aligning with Pope Francis’ Laudato Si’ and Fratelli Tutti.

Integral ecology emphasises the interconnection between people, creation, and God. The document stresses: “To be a synodal Church, we must open ourselves to genuine relational conversion… attending to relationships is not merely a strategy but essential to the Gospel” (50).

Without relational conversion, the Church cannot be synodal or faithful to Christ.

Listening

A synodal Church is a listening Church. Relational conversion begins with listening. The document states: “The synodal process has renewed the awareness that listening is essential in every aspect of the Church’s life” (78). Listening leads to conversion (51).

The document highlights listening to the people (3), the Gospel (5), the poor (8, #2), the Word of God (27), and the Holy Spirit (31b). A synodal Church listens to understand God’s will and what the Spirit is saying (45).

In his final address on October 26, 2024, Pope Francis affirmed this: “The Bishop of Rome… wishes to practise listening, to respond to the Word that says, ‘Affirm your brothers and sisters… Feed my sheep.’”

Listening in a synodal Church is relational and connected to discernment. Mary is the model: “She is the form of the Church who listens, prays, meditates, dialogues, accompanies, discerns, decides, and acts” (29). Her listening leads to attentiveness to God’s will and active discipleship.

Discerning

A synodal Church is discerning. Relationality and listening pave the way, but discernment is the spiritual core. It requires humility, openness to the Spirit, and a commitment to ongoing conversion. The document states: “Ecclesial discernment is both the condition and a privileged expression of synodality” (82).

Discernment encompasses ecclesial practices, decision-making, and a culture of transparency, accountability, and evaluation (11, 95). It engages the whole People of God and requires communal dialogue and participation (28).

This discernment is not about democracy but forming a community aligned to God’s will, while respecting Church hierarchy: “Authority… serves unity and legitimate diversity” (92).

Discernment fuels the Church’s mission, transforming it into a spiritual family that relies on God. The document calls for converting synodal bodies, such as Diocesan Synods, Pastoral Councils, and Parish Councils, into discerning communities (103).

This extends even to ecumenical relations, inviting participation from other Christian communities and faiths (106). Ultimately, discernment guides the Church’s renewal, forming a culture of shared mission and continuous spiritual growth.

Self-Emptying

A synodal Church is humble and self-emptying, following the example of Christ in Philippians 2:5–7. Pope Francis embodied this during the synodal process, decentralising authority and involving the whole People of God.

He chose not to issue an Apostolic Exhortation, instead making the Final Document immediately available: “I do not intend to publish an Apostolic Exhortation… I wish to recognise the value of the synodal journey” (Pope Francis, 2024).

This self-emptying leadership invites profound transformation. The Pope’s decision to embrace his role as Bishop of Rome and relinquish traditional forms of authority is revolutionary, inviting all leaders to follow suit.

The Final Document revisits the Pope’s ministry, balancing communitarian, collegial, and personal aspects (130). It calls for “sound decentralisation” (134), supporting unity while enabling local adaptation and inculturation.

Conclusion

The insights in this document may take decades to realise fully. For now, we must focus on Relating, Listening, Discerning, and Self-Emptying as pathways for a synodal Church. These marks, or verbs, invite us to continuous conversion and mission, forming a spirituality that can transform individuals and communities.

St Teresa of Avila’s analogy of stages of prayer as “watering a garden” is apt. Relationality is like drawing water from a deep well, requiring effort but producing growth. Listening is like water flowing more freely, while discernment is the stream that sustains. Self-emptying is the rain that makes the garden flourish effortlessly. Each stage deepens our connection to God and prepares us for mission.

These four marks can guide all areas of Church life: catechesis, pastoral care, decision-making, and seminary formation. Pastoral and Finance Councils and synodal bodies must embody them.

Using the Emmaus story, we see how Jesus met the disciples in relationship, listened to them, led them to discernment, and inspired them towards mission. Each encounter with Christ invites us into this cycle of relating, listening, discerning, and self-emptying, ultimately sending us forth to witness and serve.

Key Message:

If synodality is a constitutive dimension of the Church, there should be recognisable elements associated with the flourishing of synodality. Four marks or verbs emerge—relating, listening, discerning and self-emptying. Each builds upon the other.

Action Step:

As you reflect on these marks, practise them as part of the experience of your day. In every situation, seek to relate more deeply, listen more carefully, discern God’s will, and empty yourself to allow God to fill you.

Scripture Reading:

Philippians 2:5–7