• Midhun J Francis SJ

“Synodality” is one of the most commonly used words in contemporary Catholic Church. The concept of synodality is nothing new, but it originated in the apostolic age. These days, Pope Francis emphasises this word as he wants to practice the teaching of the Vatican Council II. It was a council for the entire Catholic Church, which took us back to the Apostolic age to understand the original spirit of the Gospel and traditions. Therefore, “Synodality” emphasises the importance of the identity and mission of the Church in the present world in the light of apostolic tradition. It is an essential aspect of the Church. Hence, synodality is a fundamental base for the people of God to understand the participative and communal attitude towards the mission of the Church. This article examines the connection and mutual reinforcement of synodality in modern Catholicism.

Synodality: the apostolic Church a Union of faithful, not Ex-communication

Synodality, as a concept, was fundamentally formed by the early Church. Moreover, it is vividly depicted in the Acts of the Apostles, which a notable occasion is the Council of Jerusalem (Acts 15). At the Jerusalem Council, the apostles and the elders convened to address crucial matters concerning the Gentile converts. This assembly serves as a paradigm of synodality. It is also a testament to the participative and communion-oriented nature of the early Church. “Then some of the believers who belonged to the party of the Pharisees stood up and said, “The Gentiles must be circumcised and required to keep the law of Moses” (Acts 15: 5). Peter gave this excellent answer: “Now then, why do you try to test God by putting on the necks of Gentiles a yoke that neither we nor our ancestors have been able to bear? No! We believe it is through the grace of our Lord Jesus that we are saved, just as they are” (Acts 15:10-11). It underscores the importance of communication, judgement, and agreement within the Church, reflecting its discernment and character.

“Any synod that speaks ‘ex-communication’
without listening to the people and their
particular cultural background does not
follow apostolic tradition. Anyone who
believes in Christ cannot use ‘excommunication’
without proper discernment of spirits.”

Here, neither Peter nor any of the apostles has ever used the word “Excommunication.” Instead, Peter said, “It seemed good to the Holy Spirit and us not to burden you with anything beyond the following requirements: You are to abstain from food sacrificed to idols, from blood, from the meat of strangled animals and from sexual immorality” (Act 15: 27-28). Hence, the understanding of the Catholic Church on the term synodality is deeply rooted in the apostolic tradition of the Council of Jerusalem. It is also seen as an essential dimension of the very nature and mission of the Church. Henceforth, the synodal journey allows the Church to renew itself under the Holy Spirit’s guidance and serve the human family by standing with the poor and the least.
In recent years, the word “ex-communication” has also been heard simultaneously with the word “synod” in Kerala. Any synod that speaks “ex-communication” without listening to the people and their particular cultural background does not follow apostolic tradition. Anyone who believes in Christ cannot use “excommunication” without proper discernment of spirits. If anyone uses it, he or she is going away from the apostolic tradition and the teaching of Christ. Thus, the apostolic tradition of discernment and policymaking must be carried on by ecumenical councils, synods of particular churches (such as Syro Malabar Synod and Syro Malankara Synod), and local assemblies of bishops (CBCI and local conferences based on Languages) and faithful (Diocese, Parish, BCC etc.). Through the active involvement of all members, these councils demonstrate the Church’s dedication to seeking the direction of the Holy Spirit, which we have seen in the second Vatican Council.

Synodality in the Church

In the apostolic tradition, the apostles and pastors of the church and the larger Christian community (Jews) interacted dynamically with the culture of the other (gentiles). The Holy Spirit-driven apostles always asked the faithful for their opinions and involvement in decision-making with openness. Hence, the apostolic tradition of Synodality has set the standard for administrative and community discernment within the Church today. Therefore, Synodality is not something new. Instead, it is only a way to return to the apostolic tradition. Any Eastern Church (In India, we have two Major Archiepiscopal Churches that have synods) claiming they have Synodality needs to reflect on whether they are following the example set by the apostles or just following their own prejudices and not listening to the People of God.
Echoing the value of Synodality, the Second Vatican Council called the Church the “People of God” journeying together. This conciliar perspective not only made clear the significance of the entire Church as a community in the life and mission of the Church, but it also highlighted the crucial role of the laity. Therefore, in recent years, Synodality encouraged increased lay participation and promoted a collaborative style of Church administration, empowering and valuing the members of the entire people of God, irrespective of culture and roles in the Church.

Synodal Church: Communion and listening

Synodality always emphasises communion and listening to one another, even in crisis, as the apostles did in the Jerusalem council. This apostolic vision of synodality promotes the idea that the Church is not hierarchical, but is deeply relational and collaborative with every person in discernment. Therefore, “everyone has something to learn” (For a Synodal Church: Communion, Participation, and Mission,15) underscores the dynamic and reciprocal nature among the faithful, priests, and bishops.
The communal and mutual listening is vital for the Church to discern the will of God and effectively fulfil the mission. At the heart of synodality, the Church recognises that the entire People of God—the faithful, the priests, the bishops, and the Pope—are called to walk together. They learn from each other, and the Holy Spirit leads them. The “journeying together” is a prophetic sign for the entire human family. It also demonstrates the Church’s ability to be a community of communion and fraternity.
The Indian Church needs to be open enough to be in this process. As the Church in India is in communion with three traditions of liturgy, there are many cultural differences in each liturgical tradition. The bishops in each rite should be open to listening to each culture. Some of the recent liturgical issues in the Syro Malabar Church also show that the bishops in the particular rite do not have the proper synodal way of approach, which is discernment and listening. Whether we are going away from the apostolic tradition?
Hence, Synodality requires a spirit of listening and dialogue among all. In such a process, everyone can participate and contribute to the mission of the Church as spirit inspires. It involves discernment processes, where the Church seeks to understand “what the Spirit is saying to the Churches.” Listening and discernment must happen at all levels of synodality, such as parish, dioceses, regional, conferences and universal. Through such a synodal process, the Church is called to deepen her relationships within herself, other Christian churches, other religions and all of humanity. Therefore, Synodality is a way for the Church to be a “universal sacrament of salvation”, a sign and instrument of unity for the whole human race.

Synodal Church: Participation and Co-Responsibility

Being synodal, the Church emphasises the importance of participation and co-responsibility among all the faithful. A synodal Church is one where everyone is called to actively participate and share in the responsibility of the mission of Jesus. Such vision recognises the entire People of God – the laity and clergy, without hierarchy because all are endowed with “baptismal dignity and co-responsibility.” The baptismal calling enables every member to serve one another through the gifts of the Holy Spirit one received. Hence, Synodality underscores the active participation of all members of the Church, “according to each one is calling” in the Church’s discernment and decision-making processes.
Through the sacrament of Baptism, all the faithful are called to this participation in the synod, not merely as a representative, but as a kingly, prophetic and priestly vocation in the church. Therefore, the Church invites each one to contribute to the life and mission of the Church through each one’s vocation. Hence, the pastor’s authority is a specific gift of the Spirit for the upbuilding of the whole Body of Christ, not a delegated function of the people. Hence, the Church can renew herself under the guidance of the Holy Spirit and in fidelity to the Gospel of Christ through such a synodal process of listening, dialogue, and community discernment. Such “synodal mentality” requires a conversion of heart, where everyone is willing to journey together and contribute their unique gifts for all good.

Synodal Church: Catholicity and Unity in Diversity

Synodality also promotes the Catholicity of the Church by showing how all members share the fullness of faith. She is sent to gather the entire human family under the Lordship of Christ and in the unity of the Holy Spirit. It recognises the legitimate plurality of cultural expressions while preserving the Church’s perennial identity and Catholic unity. Therefore, this Catholicity is not uniformity but rather unity in diversity. The synodal path allows for the dynamic sharing of the fullness of faith in every cultural situation. Here, the challenge is to discern what belongs to the perennial identity and Catholic unity of the faith and what pertains to the legitimate diversity of local expressions of the culture. Naturally, through the synodal process of listening, dialogue, and discernment, the Church can grow in its appreciation of the “reconciled harmony of the inexhaustible riches of the mystery of Christ, reflected in the beauty of the face of the Church.” This exchange of gifts between local churches and the universal Church is a promising path towards the unity that Christ desires for his Body.

Synodal Church: Prophetic Witness and Mission

A synodal Church is a “prophetic sign” for humanity to pursue the common good. By practising synodality, the Church stands alongside the poor and marginalised, lends them her voice as a fraternity of humanity, and becomes a prophetic witness of God’s love and justice for all. This prophetic witness is rooted in the Church’s identity as the “universal sacrament of salvation” because she is called a “sign and instrument of intimate union with God and the unity of the whole human race.” The Church is also empowered through this synodal journey for its missionary call. By listening to the Holy Spirit and discerning the “signs of the times,” the synodal Church can better respond to the joys, hopes, griefs and anxieties of the entire human family.
Being a prophetic sign and instrument of mission for the whole human family, the Church can model unity and solidarity and more effectively carry out its call to be the “universal sacrament of salvation.” The recent letter of the Holy Father to the Syro Malabar Church emphasises it. He says, “When making decisions, let us think of the poor and the estranged, those on the peripheries, in India and the diaspora, and those in an existential crisis.” The church in India needs to be a prophetic sign for India, not a divisive sign of Culture. Therefore, the Church in India must always approve of “unity in diversity”, not uniformity, which is not prophetic.

Conclusion

Synodality is deeply rooted in the apostolic tradition. It is a foundational principle for the identity and mission of the Church. Synodal practices have exemplified the Church’s commitment to communion, participation, and co-responsibility from the Council of Jerusalem to the Second Vatican Council. Pope Francis emphasises a synodal Church that listens, discerns, and journeys together. Such a Church can embody the spirit of the Gospel in a diverse and multicultural world in unity, not uniformity. Hence, The synodal process calls for a conversion of heart, where all people of God collaborate, respecting each other’s baptismal dignity and diverse gifts. Synodality has to enrich the life and mission of the Church and offer a path of renewal and communion that resonates with the apostolic tradition. By embracing synodality, the Church can more effectively fulfil its calling to be a prophetic witness and an instrument of unity, guided by the Holy Spirit in every step of its journey.