2189 words, 11 minute read.
The Synod on Synodality that Pope Francis launched in October 2021 has now concluded its first two phases – the first, diocesan one, and the second one at the level of local bishops’ conferences. The working document is a synthesis of the syntheses of inputs from millions of people around the world, prepared by “112 out of 114 Episcopal Conferences and from all the 15 Oriental Catholic Churches, plus reflections from 17 out of 23 dicasteries of the Roman Curia besides those from religious superiors (USG/UISG), from institutes of consecrated life and societies of apostolic life, and from associations and lay movements of the faithful.” (§5). The resulting “Document for the Continental Stage (DCS)” was published today here. What I would like to do in this post is just share passages from it that I found key, and, as always, to encourage you to read its 16K words is full.
“The DCS will be understandable and useful only if it is read with the eyes of the disciple, who recognizes it as a testimony to the path of conversion toward a synodal Church. This means a Church that learns from listening how to renew its evangelizing mission in the light of the signs of the times, to continue offering humanity a way of being and living in which all can feel included as protagonists. Along this path, the lamp to our steps is the Word of God, which offers the light with which to reread, interpret and express the experience that has been lived.” (§13)
““Largely, what emerges from the fruits, seeds and weeds of synodality are voices that have great love for the Church, voices that dream of a Church of credible witnesses, a Church that is inclusive, open and welcoming Family of God” (EC Zimbabwe)” (§16)
“An obstacle of particular relevance on the path of walking together is the scandal of abuse by members of the clergy or by people holding ecclesial office: first and foremost, abuse of minors and vulnerable persons, but also abuse of other kinds (spiritual, sexual, economic, of authority, of conscience). This is an open wound that continues to inflict pain on victims and survivors, on their families, and on their communities” (§20)
“A synodal process is incomplete without meeting brothers and sisters from other confessions, sharing and dialogue with them, and engaging in common actions. The reports express a desire for deeper ecumenical encounter, and the need for formation to support this work.” (§22)
“This is how many reports envision the Church: an expansive, but not homogeneous dwelling, capable of sheltering all, but open, letting in and out (cf. Jn. 10:9), and moving toward embracing the Father and all of humanity.” (§27)
“Enlarging the tent requires welcoming others into it, making room for their diversity. It thus entails a willingness to die to self out of love, finding oneself again in and through relationship with Christ and one’s neighbor: “Amen, amen, I say to you, unless a grain of wheat falls to the ground and dies, it remains just a grain of wheat; but if it dies, it produces much fruit” (Jn. 12:24). The fruitfulness of the Church depends on accepting this death, which is not, however, an annihilation, but an experience of emptying oneself in order to be filled by Christ through the Holy Spirit, and thus a process by which we receive richer relationships, deeper ties to God and each other. This is the place of grace, and of transfiguration. For this reason, the apostle Paul recommends, “Have among yourselves the same attitude that is also yours in Christ Jesus, Who, though he was in the form of God, did not regard equality with God something to be grasped. Rather, he emptied himself, taking the form of a slave, coming in human likeness” (Phil. 2:5-7). It is under this condition that the members of the Church, each and all together, will be able to cooperate with the Holy Spirit in fulfilling the mission assigned by Jesus Christ to his Church: it is a liturgical, Eucharistic act.” (§28)
“The vision of a Church capable of radical inclusion, shared belonging, and deep hospitality according to the teachings of Jesus is at the heart of the synodal process: “Instead of behaving like gatekeepers trying to exclude others from the table, we need to do more to make sure that people know that everyone can find a place and a home here” (remark by a parish group from the USA). We are called to go to every place, especially outside the more familiar territories, “leaving the comfortable position of those who give hospitality to allow ourselves to be welcomed into the existence of those who are our companions on the journey of humanity” (EC Germany).” (§31)
“Listening requires that we recognize others as subjects of their own journey. When we do this, others feel welcomed, not judged, free to share their own spiritual journey. This has been experienced in many contexts, and for some this has been the most transformative aspect of the whole process. The synodal experience can be read as a path of recognition for those who do not feel sufficiently recognised in the Church.” (§32)
“There is universal concern regarding the meagre presence of the voice of young people in the synod process, as well as increasingly in the life of the Church. A renewed focus on young people, their formation and accompaniment is an urgent need” (§35)
“Numerous reports point to the lack of appropriate structures and ways of accompanying persons with disabilities, and call for new ways of welcoming their contribution and promoting their participation: in spite of its own teachings, the Church is in danger of imitating the way society casts them aside.” (§36)
“Among those who ask for a more meaningful dialogue and a more welcoming space we also find those who, for various reasons, feel a tension between belonging to the Church and their own loving relationships, such as: remarried divorcees, single parents, people living in a polygamous marriage, LGBTQ people, etc.” (§39)
“Despite the cultural differences, there are remarkable similarities between the various continents regarding those who are perceived as excluded, in society and also in the Christian community. In many cases their voice has been absent from the synod process, and they appear in reports only because others speak about them, lamenting their exclusion: “As the Bolivian Church, we are saddened that we have not been able to effectively reach out to the poor on the peripheries and in the most remote places” (EC Bolivia). Among the most frequently mentioned excluded groups are: the poorest, the lonely elderly, indigenous peoples, migrants without any affiliation and who lead a precarious existence, street children, alcoholics and drug addicts, those who have fallen into the plots of criminality and those for whom prostitution seems their only chance of survival, victims of trafficking, survivors of abuse (in the Church and beyond), prisoners, groups who suffer discrimination and violence because of race, ethnicity, gender, culture and sexuality. In the reports, all of them appear as people with faces and names, calling for solidarity, dialogue, accompaniment and welcome.” (§40)
“Contained in the reports is the dream of such a Church: one deeply involved with the world’s challenges, and capable of responding to these through concrete transformations. “The world needs a ‘Church that goes forth’, that rejects the division between believers and non-believers, that looks at humanity and offers it more than a doctrine or a strategy, an experience of salvation, a ‘coup of gift’ that responds to the cry of humanity and nature” (EC Portugal).” (§42)
“A further theme common to many reports is the weakness of deep ecumenical engagement and the desire to learn how to breathe new life into the ecumenical journey, starting with concrete, daily collaboration on common concerns for social and environmental justice. A more united witness among Christians and between faith communities is expressed as an ardent desire.” (§47)
“In a good number of reports, there is a call to better recognize, engage, integrate, and respond to the richness of local cultures, many of which have worldviews and styles of action that are synodal. People express a desire to promote (and in some cases recover and deepen) local culture, to integrate it with faith, and to incorporate it into the liturgy.” (§55)
“The Church faces two related challenges: women remain the majority of those who attend liturgy and participate in activities, men a minority; yet most decision-making and governance roles are held by men. It is clear that the Church must find ways to attract men to a more active membership in the Church and to enable women to participate more fully at all levels of Church life.” (§61)
“[M]any reports ask that the Church continue its discernment in relation to a range of specific questions: the active role of women in the governing structures of Church bodies, the possibility for women with adequate training to preach in parish settings, and a female diaconate.” (§64)
“The synodal journey has brought out a number of tensions, made
explicit in the preceding paragraphs. We should not be afraid of them, but articulate them in a process of constant communal discernment, so as to harness them as a source of energy without them becoming destructive: only in this way will it be possible to continue walking together, rather than each going their own way. This is why the Church also needs to give a synodal form and way of proceeding to its own institutions and structures, particularly with regard to governance. Canon law will need to accompany this process of structural renewal creating the necessary changes to the arrangements currently in place.” (§71)
“[A] synodal spirituality can only be one that welcomes differences and promotes harmony, and draws from the tensions the energies to continue on the journey. To achieve this, it will have to move from accentuating the individual dimension to the collective dimension: a spirituality of “we,” which can enhance the contributions of each person.” (§85)
“Many reports strongly encourage the implementation of a synodal style of liturgical celebration that allows for the active participation of all the faithful in welcoming all differences, valuing all ministries, and recognising all charisms. The synodal listening of the Churches records many issues to be addressed in this direction: from rethinking a liturgy too concentrated on the celebrant, to the modalities of active participation of the laity, to the access of women to ministerial roles. “While being faithful to the tradition, its originality, antiquity, and uniformity, let us try to make the liturgical celebration more alive and participatory of all the community of believers; priests, laity, youth and children, reading the signs of the time with sound discernment. The young people are trying to have a space in the liturgy with songs and it is positive” (EC Ethiopia).” (§91)
“The Eucharist, sacrament of unity in love in Christ, cannot become a reason for confrontation, ideology, rift or division. Moreover, with direct impact on the life of many Churches, there are elements of tension specific to the ecumenical sphere, such as the sharing of the Eucharist. Finally, there are problems related to the modalities of faith inculturation and interreligious dialogue, which also affect the forms of celebration and prayer.” (§92)
“A particular source of suffering are those situations in which access to the Eucharist and to the other Sacraments is hindered or prevented by a variety of causes: there is a strong demand to find solutions to these forms of sacramental deprivation. For example, communities living in very remote areas are cited, or the use of charging fees for access to celebrations, which discriminates against the poorest.” (§94)
“In the journey of conversion and reform, we are supported by the gifts we have received during the first year of the synodal journey, beginning with what Jesus shows us in the Gospels. The free and gratuitous attention to the other, which is the basis of listening, is not a limited resource to be jealously guarded, but an overflowing source that does not run out, but grows the more we draw from it. Listening and dialogue are the way to access the gifts that the Spirit offers us through the multifaceted variety of the one Church: of charisms, of vocations, of talents, of skills, of languages and cultures, of spiritual and theological traditions, of different forms of celebrating and giving thanks. The reports do not call for uniformity, but ask that we learn to grow in a sincere harmony that helps the baptised fulfil their mission in the world by creating the bonds necessary to walk together joyfully.” (§102)
“The message of our synodal way is simple: we are learning to walk together, and sit together to break the one bread, in such a way that each is able to find their place. Everyone is called to take part in this journey, no one is excluded. To this we feel called so that we can credibly proclaim the Gospel of Jesus to all people. This is the path we seek to continue on in our next Continental Stage.” (§103)
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