Synodality: Having a Seat on the Table (Part 2 of 2)

In the first part, synodality is likened to theology because it expresses our conviction as a synodal Church. In the synodal Church, the poor are the main characters, in the forefront, and at the center of the Church’s journey. The sense of unity amid diversity, exemplified by having a church for each tribe, tongue, people, and nation, is a wondrous dream to think about.

If the first part entails theology or the set of convictions that ground a synodal Church, the second part discusses the people involved in the synodal Church—the different mission partners or those who are co-responsible for the mission. Chapter 8 talks about the role of the lay people, the religious, the clergy, the bishops, and the bishop of Rome in communion with the college of bishops. This reminds us that all of us are disciples but also all of us are missionaries. In summary, it explains the role of people who are doing mission together.

Finally, the third part tells us that we are all involved in formation in different ways. Strikingly, Chapter 15, or the Ecclesial Discernment and Open Questions involves the interesting yet controversial issues that we are facing, that we face, or that we are all facing that will be discussed later on.

Dr. Padilla went on to share the most crucial insights from reading the 41-page synthesis report. She highlighted eight (8) key points from the 20 chapters that struck her to be significant for the experience of synodality. The eight (8) points are as follows:

1. Deeper Belonging and Welcome

We are all different from one another, thus the prevalent diversity. The statement “That’s not how we do it in our country” only proves that there is so much diversity going on in the world. We then realize that we don’t have to be part of international communities to be exposed to diversity because in our communities, neighborhoods, and even in our households diversity exists. The Synod, however, wants us to have a deeper belonging and welcome by widening the space of our tent and welcoming the poor who are at the center of the Synodal Church. After all, the poor form and define us. Furthermore, we are called to embrace those in controversial communities such as the LGBTQIA+ sector, couples in irregular unions, suicidal people, etc. Why so? Because it’s the call of the Pope to welcome everyone. It also raises another question: Does this mean we’re changing the teachings of the Church? No. We are not here to judge after all, so when we encounter these people, we should welcome them and create connections.

2. Formation Together

The Synod is asking for formation together or the joint formation of the people of God. We have the formation of priests, nuns, and laypeople, but the Synod clarifies that it encourages the joint formation of every single individual. This doesn’t mean that there shouldn’t be a separate formation of the clergy or the religious, but rather, we ought to listen to the people outside our circle because everyone is co-responsible. Everyone is a subject so we should hear each other’s voices. Additionally, as the formation in charge, one shouldn’t merely impart teaching but also have a shared life with the co-learners. You aren’t just a speaker or an expert in your topic giving a teaching. Success as a formator is having a shared life with the individuals you’re shaping. In the Pope’s guidelines for consultations on controversial issues, practitioners themselves have to be there, along with experts. They are also part of the wisdom that we attempt to weave altogether so we can follow God in a synodal church that seeks renewal. Lastly, the intergenerational aspect of formation is also of utmost importance. Adults, formators, and parents should be part of the youth’s conversations, gathering together and sharing their experiences and wisdom.

3. Participatory Governance

This refers to all levels of dialogue that designed a synodal process. The Pope is the highest authority in the Church with the power to issue teachings and create laws, yet this Pope decided to listen. There is a problem, however—the listening process is massive. So, co-responsibility is an essential word in the Synod process, participatory planning, and pastoral planning.

4. Authority in Service

Pope Francis’ leadership includes an emphasis on healthy decentralization. The power that we have, the authority that our position has, is one of service to God’s people. This promotes cooperation, inclusion, and an intrinsic sense of responsibility for others’ well-being. Pope Francis offers a great example for leaders all across the globe to follow by realizing that power comes from utilizing one’s position to serve and uplift others.

5. Authority of the Local Church

The latest motu proprio of the Pope gives more authority to the local churches to apply and make decisions at the local level for some issues that are happening in the church. More people are going to the local churches for decision-making. Afterward, the metropolitan and other groups of local churches are also encouraged by the Pope.

6. Ordered to Mission

Does the church have a mission or the mission, a church? Church is mission. Thus, the mission defines the church. Leadership roles or decision-making are not there as exercises of power, but rather, ordered to mission. Previously, the motto was “Communion Participation Mission” but it changed to “Communion Mission Participation,” putting mission in the middle because communion or participation is towards the mission. Mission is central to everything we do and defines everything we do. We are not just missionaries rather, we are disciples. Our devotion to God pushes us to our mission.

7. Renewing Canon Law

In the Synod, everything discussed has canonical implications. Looking into the canonical implications of the renewal, the Synod of the Church encourages wider structures of participation at the ecclesial levels: local, metropolitan, or regional.

8. Interdisciplinarity

When it comes to the conversation in the spirit or the so-called “pastoral cycle”, spiritual and theological perspectives shouldn’t be our only perspective, but rather include other disciplines such as humanities, social sciences, and philosophy, especially on controversial issues so that the human sciences need to be engaged with expanding and widening the space of our design.

After sharing the insights, she left four main questions for reflection:

1. Are priests and people converting even deeper to a Synodal Church? What signs do you see that this is happening in our parishes or communities?
2. Are we practicing a circular way of relating and discerning? Or we are still in a hierarchical mode of relating and deciding?
3. How much are we practicing participative leadership? Are grassroots leaders, voiceless, are dissonant voices heard in a transformative way?
4. Do we have practice in parishes of reading the signs of the times and discerning them? Do social issues influence our pastoral programs and ministries, as perceived by consumers?
5. The Synod is a conversion process. If we do not experience conversion, there is no synodal Church. It’s not a set of the new vision of the Church, a new document, new tools, or new processes, but a conversion of the heart. If we cannot convert by listening, convert to where the Spirit is leading us, there is no such thing as a synodal church. The spirit is a tool for discussion thus we must be converted.

The world can be a chaotic and harsh environment where conflict and war are unfortunately common. However, to initiate change, we must begin with ourselves. What better way to ignite transformation than by coming together with others? After all, the mission of the Church requires the entire People of God to be on a journey together, with each member playing his or her crucial role, united with each other. (Frances Kim Cachila)