• Dr. Sr. Soja Maria CMC
  Asst. Professor, St. Joseph College of Teacher Education for Women, Ernakulam

The introductory note of the preparation document states that the Church is inherently synodal in nature. So, why is this topic being specifically addressed at the global Church level now? Although the term “synod” was familiar, “synodality” only began to gain significant attention in our discussions and reflections starting in 2021. Historically, when very basic virtues are lost, eroded, or disappear entirely, or when their essence becomes lifeless, responsible individuals often reintroduce, rejuvenate, and reshape them.

Communion, participation, and mission are considered the goals of a synodal Church (For a Synodal Church: Communion, Participation, Mission). According to Pope Francis, synodality is an intrinsic element of the Church. Moreover, the Church in the third millennium must be synodal in every sense. Thus, the religious perspective of this concept will inevitably become a topic of interest for us. When examining it from a religious viewpoint, certain advantages and disadvantages naturally emerge. Identifying more organic benefits and primary drawbacks may aid in the religious experience of synodality.

1. Communion

For a synodal Church, our initial focus is on the experience of communion. Here, each religious community needs to analyse its experience of both individual and social communion. Every religious, priest or nun, is personally in communion with God, the Church, and their fellow beings. Simultaneously, as a community, they strive to live this communion socially while maintaining their identity as a religious group. The strength here lies in the origins of the religious community and the vitality derived from it. The Holy Trinity and the Eucharist are the energy sources for the communion level of a synodal Church. I believe that the strength and model for the communion of all religious communities stem from these sources. Therefore, for religious communities to live a synodal communion, it suffices to closely follow the models they have been or should be following. The unity of the Father, Son, and Holy Spirit, despite their distinct roles, without boundaries, invasions, or dominations but in love, is the model for each religious community. This mutual integration accepts all differences without comparisons of size or importance. The factor that opposes this level of communion is autocracy. To grow into the true meanings of synodality, religious communities primarily need to overcome a structural autocratic situation.

It is on the strength of this structural autocracy existing in religious communities that legislation and law enforcement are carried out. This dominance, even cloaked with an interpretation of holiness, makes the weak and oppressed within these communities even more vulnerable and fearful.

Communion Vs. Structural Autocracy

No form of dominance, whether autocratic, despotic, or democratic, aligns with the Christian style. The fellowship inspired by the Holy Spirit excludes all forms of dominance and subjugation. However, unfortunately, it seems that the structural autocracy shaped by time and tradition continues to persist in religious communities without significant damage. Only by overcoming structural autocracy can we truly live in the communion promoted by synodality.

“The responsibility to eradicate fear-inducing factors and unite everyone in love through communion falls particularly on the leaders of religious communities.”

Personal autocracy is less likely to be practical in religious communities (and if it exists, it certainly needs rectification). This is because those who attain positions of power have predefined time and age limits. Once this period is over, they must step down. However, the autocratic nature of the structural system remains. In a synodal style, there is not only no hierarchical structure, but it is also contrary to it. As someone not directly part of that hierarchical sequence, it is relatively easy for me to say this. Those entrenched in any hierarchical positions may not find this easy to hear.

It is on the strength of this structural autocracy in religious communities that legislation and law enforcement are carried out. This dominance, even interpreted and cloaked in holiness, renders the weak and oppressed within these communities even more vulnerable and fearful. The Summary Report of the Bishops’ Synod held in October 2023 reminds us that tendencies of dominance that destroy fraternity have no place in synodality. Religious communities must grow and flourish in the freedom of Christ’s love, who calls friends to sit together, washes their feet, and shares bread, not in the fractures of power and laws. The responsibility to eradicate fear-inducing factors and unite everyone in love through communion falls particularly on the leaders of religious communities.

2. Participation

The Church desires the participation of everyone in the accompaniment of the community members. The practical aspect of this participation is respectful and active listening. This heartfelt, active listening, free from prejudices or discrimination, leads us to the revelation of how the Church in the third millennium should be, as guided by the Holy Spirit. If anyone or any particular group is marginalized or oppressed in any way, there is a special invitation for participatory communities to listen to them openly. This must occur both within and outside religious communities.

The segment of society around us is also reflected within our religious communities. In some instances, there are groups that, even if not marginalized by others, perceive themselves as such. These individuals must be given the opportunity and freedom to overcome their issues of low self-esteem and join hands in communal travel. Participation is something that individuals must offer themselves. However, evaluating current trends, it seems that the primary obstacle to participatory behaviour in religious communities is individualism.

Participation Vs. Individualism

When we talk about participation, we are discussing a ‘we’ culture, while individualism speaks to a ‘me’ culture. The increasing emphasis on individual freedom, preferences, and choices, along with the insistence that they be respected, can impact the cohesion of the community. When individuals struggle to integrate and commit to the community’s identity, the social traits of communion and participation may be jeopardized. The excessive drive for self-sufficiency often leans toward selfishness. When personal achievements and satisfactions become the standards in actions, processes, and choices, the notion of ‘our community’ and ‘our collective achievements’ may be lost. It is essential to view the growing trends of individualism with due seriousness. We must adopt approaches that nurture the needs and unique abilities of members, accepting differences in a broad sense, to maintain and enhance social consciousness.

Listening Vs. Insensitivity

In synodality, listening is not merely the passive reception of sound but rather active and empathetic listening, much like how Christ listened to everyone, at all times. Who should we listen to? We need to listen to everyone, both as individuals and as a community or a group. We must listen to people, events, reactions, and through them, the Holy Spirit.

What should we listen to? Certainly, we must listen to what is being said, but that is not enough. We must also listen to what is left unsaid, the messages between the lines, the noise and problems, the silences and fears. In empathetic, active listening, relationships are created and deepened, and the listener feels enriched by the experience.

The primary group that should exemplify active listening is those in authority. When leaders listen wholeheartedly, the members of the community and the Church, who view them as representatives of the Church and God, find it easier to feel valued and respected. Synodality specifically invites us to practice the spiritual art of listening to everyone, and I wish to emphasize this point.

Inclusiveness Vs. Compartmentalization

When embodying the gospel’s message of listening, inclusiveness naturally follows for individuals and communities. We must gradually transform into the broad embrace of Christ, who includes everyone without losing a single person. This is the very essence of Christ’s approach. Religious communities stand as models of this inclusiveness before the secular society, a stance that certainly deserves commendation.

However, it is essential to reassess whether the spirit of this visible inclusiveness is being practically applied within the inner workings of religious communities. If compartmentalization or categorization exists in any form that undermines the dignity and freedom of members, it indicates that we still have a long journey to achieve the universal love that Christ exemplified.

The gospel portrays the Kingdom of God as a tree with branches where every bird can nest and as a net that includes all kinds of fish. When such metaphors are used, who are we to create any division or categorization? Moreover, we must recognize that this era responds very sensitively to categorizing people based on deficiencies or excesses. Interactions free from prejudice and considerations without boundaries are crucial for all sections of society.

To truly live inclusiveness, we must continually work against any form of compartmentalization that impedes the unity and love that Christ demonstrated. This requires not just outward expressions but deep, practical application within our communities, ensuring every member feels valued and respected.

3. Mission Vs. Non-Biblical Witness

Communion and participation lead the Church community towards effective mission fulfilment. We are the inheritors and continuers of Christ’s mission to establish God’s kingdom through the proclamation of the gospel. We have the responsibility to bear witness to the eternal values of the gospel, extending to the spiritual, social, economic, political, geographical, and existential boundaries of society, particularly reaching out to those marginalized.

Religious communities must introspect whether the spirit of true witness is being lost. There is a need to examine if recent trends have seen the mission of the Church or religious communities constrained within narrow communal and religious mindsets for the sake of self-preservation. Such tendencies must be understood and analysed. When fundamentalism, communalism, and issues of existence are highlighted to diverge from Christian values, there are bound to be failures in the mission of the Church. In challenging situations, instead of succumbing to fear and resistance, it is essential to deepen our reliance on the gospel-based values with a sense of trust in God. Did Christ, the Apostles, or the early Christian community ever consider their existence a problem? We should follow their footsteps, rejoicing in self-giving and journeying along the paths led by the Holy Spirit.

When the Church becomes communalized, and religious communities align with this stance, it is the gospel values that will be lost. If we become agents of propagating and adopting non-gospel values under the guise of evangelization, we must recognize and correct this contradiction. This is particularly significant in the current context of Kerala/ India. Religious communities must ensure that their mission remains rooted in the gospel and not diverge into non-biblical witness.

Let me also remind you of the personal characteristics that are most necessary to live synodality.

o   Authenticity Vs. Hypocrisy

The first and foremost characteristics is authenticity. The more embedded one is in personal authenticity, the more effectively one can live synodality. No veils of hypocrisy are possible here. The lack of fully authentic individuals is an obstacle to living synodality in religious communities and in the Church in general. How fellowship and communion is possible, if we are scattered and divided within ourselves? Those in leadership should certainly embody this authenticity. There is no other choice.

o   Courage Vs. Fearfulness

This is the courage that the human soul receives from God or the Holy Spirit settles in it. This courage enables one to face challenges and not get discouraged by problems. To stand without the support of personal and structural hegemony, to walk with the pain of loss and diminishment, requires immense courage.

o   Discernment Vs. Mindlessness

The third important thing is discernment. Listening to all and walking with all is paramount to discerning which is God’s voice and through whom the Holy Spirit is speaking. The Church specifically reminds us that there is no compulsion that the voice of the Spirit must be the voice of the majority. Perhaps the Spirit speaks only through the voice of the weakest and most insignificant. The wisdom and sanctity to recognize it is the most essential part of companionship.

‘The wind blows where it pleases. We do not know where it comes from or where it goes.’ This wind, the Holy Spirit, is not confined to particular forms. Its origin, final form and trajectories are not measurable. So we can prepare and inspire others to walk the spiritual paths of uncertainty, to adopt attitudes of inclusiveness and synodality. ‘To what shall we liken the kingdom of God? It is like a mustard seed that sprouts and takes root in us, spreads and becomes a refuge for many. Like a treasure yet to be discovered that lies hidden somewhere in the field of ourselves. Like the unbroken net spread out from us to encompass all, as wide as the borders of the earth!