Almost a year ago, I published my first article in a seven-article series on the Synod on Synodality in connection with the first session of the sixteenth Ordinary General Assembly of the Synod of Bishops, which took place in October 2023. The second session will take place in October 2024. Like last time, the discussions to take place will be guided by a “working document” (Instrumentum Laboris). The Instrumentum Laboris for the upcoming session has recently been published.
Like the working document for the first session, this new document—even according to itself—is not a magisterial text. It is more of an advanced explanation of the kinds of topics that will be addressed (or not, as we shall see) at the upcoming gathering. While last year’s assembly focused on three aspects of synodality (communion, participation, and mission), this year’s assembly will focus on “how to be a missionary synodal Church.” Here, I will summarize its contents. Accordingly, this article is expositional, not evaluational.
The new working document takes up the following structure: (1) Introduction, (2) Foundations, (3) Part I – Relations, (4) Part II – Pathways, (5) Part III – Places, and (6) Conclusion – The Synodal Church in the World. The “Introduction” summarizes the process of this synod thus far, explains how this working document came to be drafted, and offers some preliminary comments on the importance of synodality as an expression of the Church’s nature. It indicates that some of the topics that came up earlier in the synodal process will be treated outside of this second session proper. In parallel to this session, such themes will be dealt with “at the level of the local Churches as well as in the ten Study groups.” Throughout the document, the topics assigned to the various study groups are indicated.
The next section, entitled “Foundations,” presents the basic ideas that undergird the concept of a missionary, synodal Church. Drawing upon Lumen Gentium, it considers the Church as both the people of God and sacrament of unity (§1–4). Next, it goes on to explain what it means by the term ‘synodality’ (§5–9), which admits of various senses. “In its broadest sense, ‘synodality can be understood as Christians walking in communion with Christ toward the Kingdom along with the whole of humanity. Its orientation is towards mission, and its practice involves gathering in assembly at each level of ecclesial life” (§5). It further describes synodality as a kind of ecclesial lifestyle or manner of living (see §6), which involves—in the first place—“listening” (a word that appears thirty-nine times in the document, alongside more instances of “listen”). This listening is directed toward the Word of God, the Holy Spirit, one another, the tradition of the Church, and to the magisterium (see §6). Synodality expresses the idea of unity in diversity (see §10–12), each participating according to one’s vocation and particular charisms.
We cannot overlook the spread of digital culture. . . . It radically impacts the experience and conception of space and time and reshapes all kinds of human activities, including communication, relationships, and faith.
Furthermore, the “Foundations” section introduces a theme that is often repeated elsewhere in the text: the roles of men and women in their mutual relation (see §13–18). It emphasizes a need to find appropriate roles for women in the Church, including roles that carry responsibility and involvement in decision-making processes. Notably, however, the document states that the second session will not take up the question of women in diaconal ministry (see §17). That issue had been raised by some participants in the synod, and many feared that women deacons would be recommended contrary to Church tradition. It is unsurprising that this issue will not be discussed at the synod, given that Pope Francis again reiterated in a recent interview that women would not be admitted to the ordained diaconate.
“Part I – Relations” seeks to emphasize the interpersonal aspect of synodality in contrast to an overly bureaucratic conception. It bases synodality in the “co-responsibility” for the Church’s mission that all the baptized have (§23). However, just as in the liturgy (see §25), synodality does not take place in an egalitarian, democratic way. The hierarchical constitution of the Church is affirmed (see §29, §35–41).
The relational aspect of synodality pertains to every level of ecclesial life. Thus, it not only applies to persons who belong to the same local church (diocese or eparchy) but also between local churches. In particular, the document calls for “encounter and exchange of gifts between the Churches of Latin tradition and the Eastern Catholic Churches in the diaspora” (§47).
“Part II – Pathways” discusses the processes that can foster authentic relations in carrying out the Church’s missionary activity. A major concern mentioned is the need for proper formation programs, on an ongoing basis, that can help people develop their gifts and talents in service to the Church (see §51–57). “The purpose of formation in the perspective of missionary synodality is to form witnesses, that is: men and women capable of assuming the mission of the Church in co-responsibility and cooperation with the power of the Spirit (Acts 1:8)” (§55). Such formation ought to be “integral,” engaging “all the dimensions of the human person: intellectual, affective, and spiritual” (§56). One recommendation is that some formation programs be established “in which lay men and women, consecrated men and women, ordained ministers and candidates for ordained ministry participate together, thus enabling them to grow in their mutual knowledge and esteem for one another, and in their ability to co-operate” (§57).
Part II also treats decision-making processes (see §67–72), which is bound to be of special interest to many. There is some tension in this subsection. On the one hand, it states that “it is difficult to imagine a more effective way to promote a synodal Church than the participation of all in decision-making and taking processes,” speaking of “shared decision[s]” (§67). On the other hand, it acknowledges that decisions are “ultimately the responsibility of the competent authority (for example, in a Diocese or Eparchy, the bishop)” (§68). In fact, it states clearly that “in a synodal Church, the responsibility of the bishop, the College of bishops and the Roman Pontiff to make decisions is inalienable since it is rooted in the hierarchical structure of the Church established by Christ” (§70). This juxtaposition and the surrounding text seem to indicate that those with ultimate authority ought to spend time gathering input from others prior to making their decisions. In other words, some kind of synodal activity ought to take place prior to certain decisions being enacted. In §69, the document acknowledges that the Code of Canon Law (CIC) already speaks to certain instances where consultation is actually required for validity (see can. 127, §2, 2). Typically, such a process (like the Synod of Bishops itself) is described as consultative, as it is in the CIC. However, this document says that such language “diminishes the value of consultation and should be corrected” (§70), but it gives no alternative phrasing.
One subsection to Part II also speaks about the need for transparency, accountability, and evaluation (§73–79). In general, it appears to stress the need for those in authority to explain the reasons for their actions and decisions as well as to undergo evaluation processes to keep them accountable to the Church at large. Such transparency, accountability, and evaluation could apply to a variety of contexts, including financial and pastoral (see §79).
“Part III – Places” speaks to a two-fold reality. On the one hand, Church life—including synodality—takes place within concrete locales and within a variety of cultural circumstances. On the other hand, the concept of “place” itself is beginning to morph, given non-physical “spaces” for interaction, such as online platforms. “We cannot overlook the spread of digital culture. . . . It radically impacts the experience and conception of space and time and reshapes all kinds of human activities, including communication, relationships, and faith” (§85). Both aspects of “place”—geographical and virtual—must be addressed if the Church is to conduct synodal, missionary activity. Part III goes on to treat the relation between the local church and the universal Church (§89–94), “the bonds that shape the unity of the Church” (§95–99), and “the service to unity of the Bishop of Rome” (§100–108).
The “Conclusion” speaks of “The Synodal Church in the World” (§109–112). This section acknowledges the stark differences between the often contentious world in which we live and the ultimate plan for humanity in the eschatological kingdom of heaven (see §111). The questions and issues raised by the Instrumentum Laboris are meant to help the Church conduct her mission in the face of present obstacles and difficulties so that the healing power of Christ can be spread throughout the world. It summarizes the important questions thusly: “how to be a synodal Church in mission; how to engage in deep listening and dialogue; how to be co-responsible in the light of the dynamism of our personal and communal baptismal vocation; how to transform structures and processes so that all may participate and share the charisms that the Spirit pours out on each for the common good; how to exercise power and authority as service. Each of these questions is a service to the Church and, through its action, to the possibility of healing the deepest wounds of our time” (§111).
