Alfredo Romagosa
Introduction
Gatherings of Church leaders have been part of the experience of the Catholic Church since apostolic times. The terms synod and council have both been used for these meetings. The word synod means “journey together.” In 1965, Pope Paul VI instituted the practice of having periodic meetings of bishops as a consultative body. They were called the Ordinary Synod of Bishops. They are normally held every three years, but the popes can convene special ones. Pope Francis felt that there was a need to incorporate the consultative spirit of synodality into more aspects of the Church, and he initiated a process for this purpose which he called, a Synod on Synodality.¹ It consists of two major assemblies, in 2023 and 2024, and a supporting process of consultation at all levels of the Church. This article tries to report on the 2023 assembly, emphasizing what the author considers to be the items that are most meaningful for the audience of this journal. Most of the material in the article is taken from the Synthesis Report, published at the end of the meeting, but relevant comments from participants are also included.
To avoid excessive media interference, Pope Francis asked for confidentiality and “fasting from public words” during the meeting. Official press briefings were nevertheless held almost daily, hosted primarily by Dr. Paolo Ruffini, the Vatican's Prefect of the Dicastery for Communication. Participant Cardinal Blase Cupich, Archbishop of Chicago, remarked afterwards that he found the confidentially rule “very liberating” because “there was no discussion at any time that I came across about what people outside the room were saying about us.”² The expectations for this assembly were very varied, from thinking that it would be a waste of time to fears about the loss of tradition. In his initial homily, Pope Francis tried to set the tone:
And if God’s holy people with their shepherds from all over the world have expectations, hopes and even some fears about the Synod we are beginning, let us continue to remember that it is not a political gathering, but a convocation in the Spirit; not a polarized parliament, but a place of grace and communion. The Holy Spirit often shatters our expectations to create something new that surpasses our predictions and negativity. Let us open ourselves to him and call upon him, the protagonist, the Holy Spirit. And let us walk with him, in trust and with joy.³
Synodality: The Concept
The Synthesis document dedicates a long paragraph to the definition of synodality, now enriched by the actual experience:
We know that "synodality" is a term unfamiliar to many members of the People of God, causing some people confusion and concern. Among the fears expressed is that the teaching of the Church will be changed, causing us to depart from the Apostolic faith of our forebears and, in so doing, will fail to respond to needs of those who hunger and thirst for God today. However, we are confident that synodality is an expression of the dynamic and living Tradition… It is clear that some people are afraid that they will be forced to change; others fear that nothing at all will change or that there will be too little courage to move at the pace of the living Tradition. Also, perplexity and opposition can sometimes conceal a fear of losing power and the privileges that derive from it. In all cultural contexts, however, the terms "synodal" and “synodality" speak of a mode of being Church that integrates communion, mission, and participation.⁴
In this same section, the Synthesis acknowledges that some foundational theological work is still needed:
The Assembly proposes to promote theological deepening of the terminological and conceptual understanding of the notion and practice of synodality before the Second Session of the Assembly, drawing on the rich heritage of theological research since the Second Vatican Council… The canonical implications of synodality require similar clarification. For these, too, we propose an intercontinental special commission of theological and canonical experts, ahead of the Second Session of the Assembly.⁵
Synodality: The Procedure
The 2023 assembly was held during the month of October. As mentioned above, the published Synthesis Report documents the conclusions reached during this assembly. These are viewed as preliminary, with a final drafting to be issued after the second assembly in 2024. It is likely that the Pope will publish an Apostolic Exhortation as the final step.
Synod participants in the past have been mostly bishops elected by Episcopal Conferences, patriarchs, members of the Curia, and representatives from religious orders. Pope Francis decided to change the makeup of this assembly. The elected representatives from religious orders were specified to be five men and five women. There were seventy non-bishop members representing various groupings, including priests, deacons, religious and lay people. They were chosen by the Pope from a list of 140 people proposed by different entities of the Church. It was requested that 50% of them be women, and that the presence of young people be emphasized. The total was 280 voting participants.⁶
The Synthesis acknowledged a controversy about the voting participation of non-bishops in what is called a Synod of Bishops:
The presence of members other than bishops as witnesses to the synodal journey was appreciated. However, the question remains open about the effect of their presence as full members on the episcopal character of the Assembly. Some see the risk that the specific task of the bishops will not be adequately understood. The criteria by which non-bishop members are called to be part of the Assembly will also need to be clarified.⁷
To encourage a prayerful frame of mind, all members participated in a three-day spiritual retreat before the beginning of the assembly. It was held at the Fraterna Domus retreat house outside Rome. The retreat was conducted by Fr. Timothy Radcliffe, O.P. and Sr. Maria Grazia Angelini O.S.B, emphasizing the participation of women. Father Radcliffe, from England, was a former Master of the Dominicans and Italian Sister Maria is a Benedictine nun and former abbess. To maintain the spirit, each of them gave several spiritual reflections before some of the sessions of the Synod.
In the Synod assembly, the many photos of the members seated in round tables, bishops, priests religious and laity, men and women, offer a striking image. Commentator Sebastian Gomes provides details:
The major development at this synod is that it’s been structured for listening. Not only is there an unprecedented “climate of prayer,” but the bishops and other delegates have been given a methodology for their discussions called “conversation in the Spirit.” For the first time, synod members are sitting at round tables—not in hierarchical order—at which they take equal turns speaking without interruption, pausing for silence, prayer and personal reflection, and then responding to what has been said with the aim of discerning what the Spirit is calling for from within the group.⁸
Cardinal Jean-Claude Hollerich, Archbishop of Luxembourg, was the general coordinator of the Synod assembly, and he describes the multi-round procedure that was used in the small groups:
Making space for each other's words is a focus that we must continue to cultivate in these days, as the method of conversation in the Spirit becomes more familiar to us. Facilitators report that on average Circuli Minores [small circles] have a harder time during the second round. This is precisely the moment when each person is called upon for a moment to put aside their point of view, their own thinking, in order to pay attention to the resonance that listening to others evokes within them. It is not a prolongation of the first round, but an opportunity to open to something new, something we may never have thought of in that way. This is the gift the Spirit has in store for each of us. ⁹
On the drafting of the Synthesis, Dr. Ruffini indicated at a briefing that each small group or voting member “can submit proposals for the elimination, addition, or replacement of passages in the Report,”¹⁰ The changes were approved by an absolute majority of those present who are eligible to vote. Cardinal Fridolin Ambongo Besungu, Archbishop of Kinshasa, Congo, one of the drafters of the Synthesis, clarifies its intent:
The synthesis report that we have just adopted has two intended recipients. The first is the people of God who saw us locked up in Rome, at the Vatican, for a month. They have the right to know what we have done, what we have talked about, what the result of this month-long meeting was. We have taken care to inform the people about what happened through this content. But the second recipient is us, who participated in the first session of the Synod. This document will help us go through this period, from now until October 2024, and prepare for the second session. However, this document is transitional. It is not the final document of the Synod yet because there is still the second session.¹¹
People In Poverty, Protagonists of the Church Journey
The Synod rededicated itself to Pope Francis concern for the poor: “The Church’s commitment must address the causes of poverty and exclusion. This includes actions to protect the rights of those who are excluded, and this may require public denunciation of injustices, whether perpetrated by societal structures or by individuals, corporations or governments.”¹² And sensitivity is required in dealing with individuals, “Each person needs to be enabled to determine their own means of growth rather than be the object of the welfare action of others.”¹³ The many forms of poverty were acknowledged:
Poverty is not just of one kind. Among the many faces of those in poverty are those who do not have the things they need to lead a dignified life. There are also migrants and refugees; indigenous peoples, original and Afro-descendent peoples; those who suffer violence and abuse, in particular women; people struggling with addiction; minorities who are systematically denied a voice; abandoned elderly people; victims of racism, exploitation, and trafficking, especially minors; exploited workers; the economically excluded, and others living on the peripheries. The most vulnerable of the vulnerable, on whose behalf constant advocacy is needed, include the unborn and their mothers. The Assembly hears the cry of the "new poor," produced by wars and terrorism that plague many countries on several continents, and the Assembly condemns the corrupt political and economic systems that cause such strife.¹⁴
The Synod celebrated the planned coincidence by Pope Francis of the publication of the Apostolic Exhortation Laudate Deum on the climate crisis simultaneous with the opening of the Synod Assembly: “Standing with those who are poor requires engaging with them in caring for our common home: the cry of the earth and the cry of those living in poverty are the same cry. The lack of responses to this cry makes the ecological crisis, and climate change in particular, a threat to the survival of humanity.”¹⁵
Multicultural and Multireligious Contexts.
Many bishops have become aware of the multicultural aspect of the Church from their participation in previous synods, but the participation of lay men and women and religious form many cultures in a more open and candid context made this assembly more impactful. The inclusion in the Synthesis of a statement on polygamy illustrates the many different worlds that were present and heard from. The Synthesis remarks that:
Churches live in increasingly multicultural and multireligious contexts. This necessitates finding ways to create dialogue between religions and cultures, with which Christians should engage alongside the many groups that compose a society. Living the Church's mission in these contexts requires a style of presence, service and proclamation that seeks to build bridges, cultivate mutual understanding and engage in evangelization that accompanies, listens and learns. In the Assembly the image of "taking off one's shoes" to cross the threshold towards encounter with the other resonated as a sign of humility and respect for a sacred space, on an equal footing. ¹⁶
The acute instance of multiculturalism in migrations call for special care: “Respect for the liturgical traditions and religious practices of migrants is an integral part of an authentic welcome.”¹⁷ Cardinal Hollerith shared a personal experience on this subject:
I happened to listen to the story of a family who had moved from Africa to a European country. They found it very difficult to find a parish in which to live their faith. The Catholic parish they first attended was a parish of churchgoers, but the community did not offer a deeper sense of communion. They were frowned upon because they had different religious customs. They felt excluded. They found a Methodist community where they were welcomed, they got concrete help in taking their first steps in their new country. Above all, they were welcomed as brothers and sisters, not as objects of charity, they were not simply a means for people who wanted to do good.¹⁸
Co-responsibility
Probably the most transcendental concept established at the Synod was that of co-responsibility:
The sacraments of Christian initiation confer on all the disciples of Jesus the responsibility for the mission of the Church. Laymen and laywomen, those in consecrated life, and ordained ministers have equal dignity. They have received different charisms and vocations and exercise different roles and functions, but all are called and nourished by the Holy Spirit to form one body in Christ (1 Cor. 4-31). They are all disciples, all missionaries, in the reciprocal vitality of local communities who experience the delightful and comforting joy of evangelizing. The exercise of co-responsibility is essential for synodality and is necessary at all levels of the Church.¹⁹
This topic was discussed as part of the October 17 briefing, where Dr. Ruffini asserted: “Co-responsibility” is the word proposed to be introduced to replace “cooperation” in Canon Law, of which a “revision” has been requested. The modification is not to be a revolution, but an evolution. “The law itself of course can change when the needs of the Church that it has been prepared for change,” emphasized Bishop Randazzo, himself a canon lawyer.²⁰
Women in the Life and Mission of the Church
The role of women in the Church was an important issue at the Synod, and it merited a separate section in the Synthesis. The central statement asserts the equal dignity and responsibility of the sexes, while maintaining the traditional complementary anthropology:
We are created, male and female, in the image and likeness of God. From the beginning, creation manifests unity and difference, bestowing on women and men a shared nature, calling, and destiny, and two distinct experiences of being human. Sacred Scripture testifies to the complementarity and reciprocity of women and men, and to the covenant between them that lies at the heart of God’s design for creation. In Christ, women and men are clothed with the same baptismal dignity (Gal 3:28) and receive equally the variety of gifts of the Spirit. We are called together into a communion of loving, non-competitive relationships in Christ, and to a co-responsibility to be expressed at every level of the Church’s life.²¹
On the subject of women deacons, the Synthesis was supportive, but not as definitive as it had been hoped, recognizing elements of opposition. It will remain an issue to be taken up in the final session. The Synthesis praises Pope Francis for his appointments of women to the Curia, and it encourages similar moves at diocesan levels. The following reflection from Cardinal Hollerith illustrates the prevailing atmosphere:
Do we, the men, perceive the diversity and the richness of the charisms the Holy Spirit has given to women? Or that the way we act often depends on our past education, our family upbringing and experience, or the prejudices and stereotypes of our culture? Do we feel enriched or threatened when we share our common mission and when women are co-responsible in the mission of the Church, on the basis of the grace of our common Baptism?²²
The Diaconate
There was an interesting theological reflection on the way the diaconate has been implemented in the Latin Church since Vatican II²³, in the light of how the office was created, as narrated in the Acts of the Apostles [6:1-6], as a service institution: “Sometimes, their ministry finds expression in the liturgy rather than in service to those living in poverty and who are needy in the community. We therefore recommend an assessment of how the diaconal ministry has been implemented since Vatican II.” Further study of the relation between the permanent diaconate and the “transitional” version as a stage toward the priesthood is also recommended. These studies “will shed light on the question of the access of women to the diaconate.”²⁴
Clericalism
As expected, clericalism was in for severe criticism: “Clericalism stems from a misunderstanding of the divine call, viewing it more as a privilege than a service, and manifesting itself in the exercise of power in a worldly manner that refuses to allow itself to be accountable.”²⁵ To combat this, the Synthesis recommends: “This distortion of the priestly vocation needs to be challenged from the earliest stages of formation by ensuring close contact with the People of God and through concrete service-learning experiences among those most in need.”²⁶ It was also observed that this attitude often carries on to the laity.²⁷ Most of us have experienced overbearing parish lay leaders.
Synodal Approach to Formation
The Synthesis recognizes that none of the good intentions of the Synod would bear fruit unless the People of God are adequately trained to implement these intentions:
In the light of synodality, we propose that priority should be given to providing programs designed and intended for the joint formation of the entire People of God (laity, consecrated and ordained ministers). Dioceses should endeavour to encourage these projects within the local churches. We encourage Episcopal Conferences to work together at regional level to create a culture of ongoing formation, using all available resources, including the development of digital options.²⁸
As leaders, the formation of ordained ministers needs to be revamped:
Within the context of the formation of all the baptised for service in a synodal Church, the formation of deacons and priests requires special attention. The request has been widely expressed at this Assembly that seminaries and other programmes of priestly formation remain connected to the daily life of the community. We need to avoid the risks of formalism and ideology that lead to authoritarian attitudes and impede genuine vocational growth. Revision to programs of formation requires extensive discussion and consideration.²⁹
In contrast with the current approach of isolating seminarians, “formation should not create an artificial environment separate from the ordinary life of the faithful”³⁰, and “a range of members of the People of God should be represented in formation programs for ordained ministries, as already requested by previous Synods. The involvement of women is of particular importance.”³¹
Structures for Participation
Arguably, the most concrete recommendations in the Synthesis deal with Church structures. At the parish level: “Based on the understanding of the People of God as the active subject of the mission of evangelisation, we suggest legislating for the obligatory nature of Pastoral Councils in Christian communities and local churches.”³² And at the diocesan level, “There are calls to make the Episcopal Council, the Diocesan Pastoral Council and the Eparchial Pastoral Council mandatory, and to make the diocesan bodies exercising co-responsibility more operational, including in legal terms.”³³
In the selection of candidates for the Episcopacy, “The Assembly calls for a review of the criteria for selecting candidates for the episcopate, balancing the authority of the Apostolic Nuncio with participation of Episcopal Conferences. There are also requests to expand consultation with the faithful People of God, and to involve a greater number of lay people and consecrated persons in the consultation process.”³⁴ An there is a warning on distortions of the nature of the Episcopacy: “The bishop is regarded as a father to all; there is, however, a crisis in regard to how his authority is experienced in secularised societies. It is important not to lose sight of the sacramental nature of the Episcopate, lest the figure of the bishop be assimilated into that of a civil authority figure.³⁵
There is a call for more evaluation and accountability at both the parish and the diocesan levels:
Transparency and a culture of accountability are of crucial importance for us to move forward in building a synodal Church. We ask local churches to identify processes and structures that allow for a regular audit of how priests and deacons are carrying out roles of responsibility in the exercise of their ministry.³⁶
It is necessary to implement, in forms legally yet to be defined, structures and processes for regular review of the bishop's performance, with reference to the style of his authority, the economic administration of the diocese's assets, and the functioning of participatory bodies, and safeguarding against all possible kinds of abuse. A culture of accountability is an integral part of a synodal Church that promotes co-responsibility, as well as safeguarding against abuses.³⁷
Open Questions
What was perhaps the most controversial subject coming into the Synod, sexual orientation, was included in the Synthesis as an open question. The gist of the statement is that the anthropological, and perhaps medical issues relating to this have not fully matured:
Certain issues, such as those relating to matters of identity and sexuality, the end of life, complicated marital situations, and ethical issues related to artificial intelligence, are controversial not only in society, but also in the Church, because they raise new questions. Sometimes the anthropological categories we have developed are not able to grasp the complexity of the elements emerging from experience or knowledge in the sciences and require greater precision and further study. It is important to take the time required for this reflection and to invest our best energies in it, without giving in to simplistic judgements that hurt individuals and the Body of the Church. Church teaching already provides a sense of direction on many of these matters, but this teaching evidently still requires translation into pastoral practice.³⁸
The most significant development here was the decision not to use the “LGBT” term. This “lumping” term was considered inappropriate by a number of participants. This perhaps illustrates the influence of the state of this issue in third world countries, as attested in a briefing by Archbishop Dabula Anthony Mpako of Pretoria, South Africa: “What we are also dealing with is traditional Christian anthropology, which we are still trying to see how that anthropology, you know, relates to this question. And my sense is that is not going to be resolved anytime soon because we are dealing with a tradition that has existed for a long time.”³⁹ Father James Martin SJ, a participant who is well known for his articles on this subject, was disappointed with the result, but he nevertheless reflected: “I was amazed that the topic was discussed so openly and so extensively in the synod, surely a major step forward in the church, along with the strong recommendations to listening and accompaniment in the final synthesis.”⁴⁰
Another controversial topic that did not get much treatment in the Synthesis was priestly celibacy, but it was asked “whether its appropriateness, theologically, for priestly ministry should necessarily translate into a disciplinary obligation in the Latin Church, above all in ecclesial and cultural contexts that make it more difficult. This discussion is not new but requires further consideration.”⁴¹ Better coverage was provided in one of the briefings:
A final question touched on the lack of vocations and the possibility of the ordination of married men. Dr Ruffini mentioned that it was touched upon but not one of the most discussed topics. Cardinal Koch recalled that it was discussed in the Synod for the Amazon, but in the end, the Pope did not make a decision because he explained that, although he had listened to too many voices, he had not heard that of the Holy Spirit. “We Orthodox, after millennia of married priests, remind Catholics that this possibility exists,” echoed Metropolitan Iosif (Romanian Metropolitan of Western and Southern Europe).⁴²
Hope
Participant Cardinal Cupich conveys the hope that resulted from the assembly: “My hope would be that we are able to take that experience back home and share it with our people because that really is what the synod is about. It’s a new way of being church.”⁴³ Father James Martin shared similar thoughts: (as we) “saw everyone discussing things on an equal footing, with even the pope at a round table, I realized that the message of the synod is this method, which could help the church immeasurably in a time of great polarization.”⁴⁴
And there was a prevailing feeling of friendship among participants: “The words from Timothy Radcliffe, O.P., one of our retreat directors, inviting us to see the coming month as one of ‘friendships’ framed the entire month for me.”⁴⁵ When asked whether the same members would be present next year, Dr Ruffini replied that the assembly is expected to remain the same.⁴⁶ Hopefully the friendship will continue: “I was filled with consolation as I saw everyone talking, smiling, gesturing, hugging, nodding, kissing (those European two-cheeked kisses) and laughing. ‘See you next year!’ was a joyful refrain.” ⁴⁷
Alfredo Romagosa
Director of the Pedro Arrupe Institute, he has degrees in Religious Studies and Engineering, and has taught at the Southeastern Pastoral Institute (SEPI) and at Florida International University.