Towards a Synodal Church in Mission

(The Final Document of the Synod on Synodality) 

 by Michael McCabe SMA

Introduction
The second universal session of the Synod on Synodality took place in Rome, 2-27 October, 2024. Like the first session, it was held in the Vatican’s Audience Hall rather than the usual Synodal Hall. Among its 368 participants were a significant number (86) of religious and laity, men and women, all with voting rights. The Assembly adopted the method of ‘conversations in the Spirit’ that had been employed in the first session. Participants were divided into a number of language groups, gathered around 36 round tables, 10 participants at each table.  Every person had the opportunity to speak a number of times. This novel method for Vatican meetings involved several moments of silent prayer and listening as well as speaking (limited to 3 minutes). From all accounts this method, with the help of experienced facilitators, worked smoothly as most participants were quite familiar with it.  

The Synod concluded with the approval of a rather large Document of 52 pages, [155 paragraphs], entitled ‘For A Synodal Church: Communion, Participation, Mission. All paragraphs were voted separately and received the two-thirds majority of votes necessary for inclusion in the document. In his closing speech, Pope Francis immediately approved its publication, saying that he would not be releasing a post-synodal apostolic exhortation, the type of papal document that usually follows a synod. This document, then, becomes part of the ordinary papal magisterium.

Structure of the Document
The document consists of five parts with an introduction and conclusion. The unifying theme of the document is the call to conversion. The first part, entitled ‘The Heart of Synodality’ explains the call to synodal conversion. The focus of the second part, entitled ‘On the Boat, Together’, is on the conversion of relationships within the Church. Part three, entitled ‘Cast the Net’, focuses on conversion of the processes of governance in the Church – discernment, decision making, and accountability. The focus of part four, entitled ‘An Abundant Catch’, is on the conversion of bonds within the Church, and the focus of part five is on Formation for Missionary Discipleship. The Introduction situates the document in the context of the three-year journey of world-wide consultation. It also refers to the continuing work of the ten study groups and two commissions established following the first universal sessions. The work of these groups will be concluded by June 2025. The conclusion states that a synodal Church is meant to give witness to, and be an instrument of, communion for all peoples. It ends with a prayer entrusting ‘the results of this Synod to the Virgin Mary’.

 Part I: The Heart of Synodality (13-48)
 The document affirms synodality as a constitutive dimension of the Church as a missionary community of Christ’s disciples. The purpose of synodality is make the Church truly visible as a people of God, working together to proclaim, in word and deed, the gospel of Christ. Synodality is described as ‘the path of spiritual renewal and structural reform that enables the Church to be more participatory and missionary so that it can walk with every man and woman, radiating the light of Christ’ (28). Synodality involves ‘gathering at all levels of the Church for mutual listening, dialogue and communal discernment’ (28). It requires certain spiritual dispositions that need to be cultivated: humility, patience, and the willingness to forgive (43).

Recognizing that the unity of the Church does not mean uniformity, the document states that ‘the appreciation of contexts, cultures and diversities, and of the relationships between them, is key to growing as a missionary synodal Church (40). It also states that, in accord with the post-Vatican II emphasis on the importance of dialogue with other religious traditions, the Church strives ‘together with them to build a better world’ (41). Embedding synodality in the heart of the Church requires accompaniment and formation not only of lay men and women but also of the clergy and religious (43).

Part II – On the Boat Together  (49-77)
Under this heading the document develops the implications of synodality for all relationships within the Church. It endorses the call for greater inclusivity and the cultivation of an ecclesial culture where all members are made to feel welcome, irrespective of marital status, identity, or sexual orientation (58). While no explicit mention was made of LGBTQ+ persons, it is clear that these are included. In his homily at the end of the Synod, Pope Francis highlighted this theme of inclusion. He stated that the Church must be a visible sign and instrument of the Kingdom of God, presented by Jesus as a great banquet for all peoples. Hence, insists Pope Francis, the Church must always be opening doors instead of erecting walls. ‘We should never be erecting walls’, he adds.

The foundation of the fundamental equality of all persons in the Church is their common baptism. This necessitates a much greater participation of lay men and women in the life and mission of the Church, including its decision-making processes at all levels, from local to universal (74-77).  The document acknowledges the need for new forms of lay ministry, institutional and non-institutional, which will vary according to the needs of local Churches (66). It calls for a special ministry of listening and accompaniment of those alienated from the Church (78). The document also highlights the need for greater co-responsibility between clergy and laity, distinguishing between what properly belongs to ordained minsters and what can and should be delegated to others. The document call for the laity to be given a greater voice in the election of bishops (70).

Paragraph 60 deals specifically with the issue of women’s participation in the life and mission of the Church and begins by acknowledging that ‘women continue to encounter obstacles in obtaining a fuller recognition of their charisms, vocation, and roles in all the various areas of the Church’s life [Some of these obstacles are Church-made regulations rather than the will of God or the teaching of Jesus].  The document adds that ‘there is no reason or impediment that should prevent women from carrying out leadership roles in the Church. What comes from the Spirit cannot be stopped’. Contrary to what we had been led to expect, the document states that ‘the question of women’s access to diaconal ministry remains open’ (60). [This is one of the issues being examined by group 5 of the special study groups].

 Part III: Cast the Net (79-108)
Under this heading the document focuses on the principles and processes of ecclesial discernment, decison-making and accountability in the Church. These practices, it states, are closely intertwined. ‘Decision-making processes need ecclesial discernment, which requires listening in a climate of trust that is supported by transparency and accountability.’ Trust must be mutual: decision-makers need to be able to trust and listen to the People of God, and the latter, in turn, ‘needs to be able to trust those in authority’ (80). Several paragraphs offer guidance on the principles and processes of ecclesial discernment and highlightes the need of special formation for those in leadership as well as for facilitators who play a vital role in these processes (81-86). Ecclesial Discernment, the documet states ‘is not an organisational technique but rather a spiritual practice grounded in a living faith’. It is ‘never just a setting out of one’s own personal or group point of view or a summing up of differing individual opinions’ (82).

Noting that those who exercise authority in the Church must do so in consutation with others, the document calls for a revision of Canon Law to clairiy the distinction between deliberatlion and consultation. There are serveral paragraphs on key issues in Church governance such as ‘Transparency, Accountability, and Evaluation’ (95-102), and ‘Synodality and Participatory Bodies‘ (103-108). While many kinds of synodal and participatory bodies already exist in the Church (diocesan synods, parish pastoral councils, presbyteral councils), the document recognises that the effective vitality of these bodies requires them to be mandatory (not just optional), efficient and effective (104).

Part IV: An Abundant Catch (109-139)
Here the document focuses is on the need to create new bonds within the Church at local, regional and universal levels. The opening paragraph states:  ‘In a time when there is great change occurring in the places where the Church is rooted and on pilgrimage, we need to cultivate new forms of the exchange of gifts and the network of bonds that unite us’ (109). The document notes the implications for the Church of urbanisation and migration, as well as the ‘existential peripheries‘ of rural areas and places of marginalisation and exclusion (111). It highlights the potential of the digital revolution to be a prophetic space for proclamation and mission and asks local Churches ‘to encourage, sustain, and accompany‘ those engaged in this arena of mission (113). The document insists on the importance of reaching out to marginalised groups, and calls for the creation of a more open and hospitable Church in the new contexts of mobility and interconnectedness. Without offering specific suggestions, the document recommends that parishes   be ‘reconfigured‘ so that they focus on mission and outreach, and on Christian initiation, accompaniment and formation (118)

Part IV also highlights the importance of ecclesial bodies such as bishop’s conferences, and other ecclesial assemblies at regional, national and intercontinental levels, and calls for them to be strengthened (124-128). It calls for a special Council ‘around the Pope’ of Partiarchs and Archbishops of the Eastern Catholic Churches (133). While recommending the implementation of a ‘sound decentralisation‘ in accordance with the teaching of Pope Francis in The Joy of the Gospel, it notes the need for clarification regarding those matters which can be left to bishops and those reserved to Rome (134). It also calls on the dicasteries of the Roman Curia, when publishing important documents, to consult episcopal conference beforehand (135). Finally it recommends that future synods of bishops continue to include laity and religious. 

Part V: So I Send You (140-151)
The focus here is on formation for missionary discipleship. The document underscores especially the critical importance of formation in synodality.  It states that one of the requests that emerged most strongly during all stages and contexts of the synodal consultation process ‘is that the formation provided by the Christian community be integral and continuing’ (143). The document also insists that this formation be ‘common and shared’, [involving men and women, clerics and laity] participating together (145). As was emphasised in the Report on the first session of the Rome Synod, this document calls for a complete overhaul of seminary formation – involving women formators [as well as men], and training in ecclesial discernment (148).

The document also calls on the Church to strengthen its commitment to promoting ‘in all ecclesial contexts a culture of safeguarding, making communities ever safer places for minors and vulnerable persons’’ by ‘offering specific and ongoing formation and training for those working with minors and vulnerable adults’ (150). Finally, the document highlights the need of ongoing formation regarding the Church’s social teaching, its commitment to peace and justice, care for our common home, and intercultural and interreligious dialogue – a formation that must be more widely shared among the People of God (151).

 Conclusion
At first sight the final document of the Synod on Synodality seems neither revolutionary nor prophetic. It is long and wordy, and in no way matches the freshness and visionary thrust of the Vatican II documents. Mary McAleese’s evaluation of it is quite disparaging. She describes it as ‘one big wordy yawn signifying absolutely nothing’. On the other hand, Fr Gerry O’Hanlon’s evaluation is more positive. He describes it as ‘hopeful’ and ‘a blueprint for change’. While many people were disappointed that the Synod did not come up with more radical proposals for the renewal for the Church and its structures, it did open avenues for change (even including the possibility of diaconate for women) and renewal in the Church at every level.  The degree of consensus achieved by the participants was remarkable, given the great diversity of viewpoints represented in the Synodal Assembly. Many participants have described it as a personal conversion experience for them. 

However, the success of the Synod must not be judged solely by its final document. The Synodal Assembly was itself an exercise in synodality, an experience that left an indelible impression on its participants The method adopted for the Synod (Conversations in the Spirit) helped to create an atmosphere of deep and respectful listening and enhance the sense of community among participants with very different viewpoints about the Church and its mission. The ultimate aim of the synodal process, as Pope Francis has always insisted, is not to make the Church into a more democratic Institution, but to enable the People of God to walk and work together in the service of the mission entrusted to it by the Lord. As he said in his concluding homily, the Synod on synodality showed that it is possible for people of very different backgrounds, and with very different viewpoints, to walk together in harmony despite differences. This was the success of the Synod on Synodality, and its witness is a much needed antidote to the hatred, violence and interminable conflicts that mark the world of our time.