QUESTION: I have a strong feeling that the synodal path is an inevitable response to the ‘signs of the time.’ However, I doubt how effectively it functions in the practical realm. How can the Church respond to the signs of our time? – JOSE T.K.

ANSWER: Saji Mathew Kanayankal CST

As the synodal process the half-way, the quest on ‘signs of the time’ and synodality is multifaceted, because it is high time to critically evaluate the process of synodality, especially the way it has been taking in the Church in India. Synod is not an event, rather it is a process based on the communion ecclesiology, where the locus of the local churches and their prerogatives as well as the aspirations and dreams of the people of God are considered seriously. In fact, the vision of Pope Francis of a Church that renews itself through internal consultations and counsel from outside is rooted in the ancient Christian tradition. One of the fundamental principles of Canon Law, ‘what touches all must be decided by all’ is also lying as the axiom of synodality. According to Cyprian of Carthage, the communion of the Church is to be actualized through dialogue and common discernment that enables everyone, not just the presbyters.

However, what takes place today is to be scrutinized and evaluated with a spirit of discernment. In my personal experience, the synodal process as visualized by Pope Francis and as per the guidelines given by the Vatican is not taking place in the majority of dioceses in India. Though we have some rhetoric, conferences, and seminars on synodality, when put into practice, we are satisfied with some artifices, without touching the core. One of the most important dynamics of the synodal process is listening, listening to each other. It is high time to evaluate our achievement in this process of listing. Without listening properly, the final stage, i.e., the process of discernment will not be proper or the answers we make will not be apt to the needs of the time. The announcement of the synod and its methodology are very much indebted to the term ‘signs of the time,’ one of the keywords that gave a new face to the Second Vatican Council. As GaudiumetSpes teaches, the Church as the People of God has the duty of scrutinising the signs of the times and of interpreting them in the light of the Gospel (GS, 4).

Theology of the Signs of the Times

The phraseology ‘signs of the times,’ in the Catholic tradition in modern times was born along with the Second Vatican Council, simultaneously with the birth of ‘aggiornamento,’ which means a unique aperture or a special openness to an opportunity. To understand its deeper meaning, one should also recognise the tripartite methodological approach of the Catholic Social Teaching, see-judge-act. This methodology facilitates the inductive-deductive process of the methodology of the social doctrines of the Church.

Second Vatican Council is indebted to Pope John XXIII for the term, ‘signs of the times,’ who used it on two occasions with different connotations. First, at the convocation of the Second Vatican council on 25 December 1961 in the apostolic constitution HumanaeSalutis (HS, 4). Second, in his famous encyclical Pacem in Terries. The term is taken from the Gospel (Mt. 16:4), where it is used in an eschatological sense. In HumanaeSalutis, Pope quotes it from the Bible and gives citation. Thus, its meaning is attributed to the theological and eschatological sense. Whereas, in Pacem in Terries, the phraseology ‘signs of the times’ is used without quotations, and the following analysis makes it clear that it is used in a general sociohistorical sense (PT 126-129). As George Andrew Beck opines, the notion ‘signs of the times’ carries a prophetical sense that the Church needs ‘concretisation’, meaning, the penetration of the concrete and real problems of the man of the time (Synopsis Historica of GS, 541). When people are in trouble and are in crisis tragically and pessimistically, the task to scrutinize the signs of the times ought to be exercised with maximum objectivity and independence without prejudices, personal agendas, and individual interests. To carry out such a task, the Church has to find the presence and message of God in the historical realities and to interpret them in the light of the Gospel (GS, 4). On 17 October 1963, in his address to some observers of the Council, Pope Paul VI explained it in terms of theological responsibility articulated in the ‘concrete and historical’ context of the events.

Theologically, the phraseology ‘signs of the times,’ has a deeper and profound significance. Signs have got two functions. It can be representative or indicative. A sign is representative or symbolic in the same manner as an ambassador is representative of his government, albeit possessing in himself an authority. On the other hand, an indicative sign points to something else beyond and different from itself. However, ‘signs of the times’ is not something abstract, a strange reality, rather it is something concrete, that gives us more insight and deeper clarity on the existing reality. It is a situated being, a present reality just as man is a being-in-the-world.

In this sense, signs in ‘signs of the times,’ indicates something other and therefore can be understood as a phenomenon. It exists as a symbol, a sign that points to ‘something’ else, which needs more attention to comprehend realty in its fullness. The ‘signs of the time’ can thus serve as a ‘point of departure,’ a ‘raw material’ for the analysis and discernment of the Church, and stands as the actual phenomena of the living faith which will not dissolve it into an abstract transcendence. Therefore, it is meaningless to make some external analysis, without reflecting on the great mysteries hidden in it. From this point of view, the ‘signs of time’ calls for a closer examination, confronting concrete and historical realities and thus it invites us to a critical analysis of the various dimensions of the phenomenon. It further demands a sincere and open response to the ‘realities of today.’ Any scrutiny of the signs of the times has an immediate pastoral repercussion as well. Its relevance to the synodal way implies this pastoral repercussion.

The Signs of the Time for a Synodal Church

Reading the signs of the time invites us to open to the present realities with a sincere heart. The role or function of the Church regarding the world is not based only on the positive divine realities. The Church has a historical necessity and moral obligation to enter the different spheres of ‘human experiences,’ and to respond to the perennial questions that the people of God ask about this present life and the life to come, and about the relationship of the one to the other (GS, 4). As Yves Congar points out, “since the Church is both immanent and transcendent, it must be open, ready and disposed to recommence its incarnation in new forms and in new historical and cultural contexts, and not link itself exclusively or indissolubly to any race or nation to any one set of customs, to any particular way or life, old or new” (Report from Rome, 17-18). Thus, “the joys and hopes, the griefs and the anxieties of the men of this age” should also be the joys and hopes, the griefs and the anxieties of the Church as well (GS, 1). As the council was an examination of the conscience of the Church before God, synodality is a contemporary experience of openness and a timely introspection into the being of the Church. By walking together, the ‘people of God,’ recognise each other, their strengths and weaknesses, their struggles and crises, and their hopes and aspirations.

Above all, the Synodal process is a ‘spiritual process. “It is not a mechanical data-gathering exercise or a series of meetings and debates. Synodal listening is oriented towards discernment. It requires us to learn and exercise the art of personal and communal discernment. We listen to each other, to our faith tradition, and to the signs of the times in order to discern what God is saying to all of us” (Vademecum 2.2). According to Pope Francis, there are two imperatives in this process; “to listen to God, so that with him we may hear the cry of his people; to listen to his people until we are in harmony with the will to which God calls us.” In this journeying together no one is alone nor anyone is superior or inferior. But we move forward as people of God, in relation with each other, with active or passive sharing. In this process we make ourselves more vulnerable, listening and attuning to each other, recognising our strengths and weaknesses. Synodality is a genuine attempt to regain the communion ecclesiology, the collegial character of the Church, which was the ancient practice and was rediscovered by the Second Vatican Council.

While walking together we are forced to address a lot of questions concerning the governance of the Church and the life of the people of God. Many issues like authoritarianism, centralisation, clericalism, hierarchicalism, scandals and abuses, the questions on transparency and accountability, gender equality, the issues of divorce and remarriage, contraception, the problems and challenges of LGBTQA+, and many others are awaiting the response. What Hans Kung told about the Second Vatican Council is also relevant from this perspective: “The crisis is not one of faith as such or of the Church as such…What is being questioned is juridism, not jurisprudence; authoritarianism, not authority itself; legalism, not law; sclerosis not order; uniformity, not unity… The need is for churchmen to meditate in the Lord on the nature and mission of the Church” (Kloppenburg, The Ecclesiology of Vatican II, Intro.).

All faithful, whatever the state of life, are called by God to perfection and all baptised are “consecrated as a spiritual house” (LG, 10). Therefore, all are equal in the Church by the sacrament of baptism. Synodality is a contemporary articulation of this fundamental understanding of the ecclesial vision. In a synodal Church, which is also participatory, the uniqueness and dignity of every member are to be recognised and promoted. The various issues we face today should be addressed with the spirit of openness, transparency, and precision. To be listened is the right of the people of God and the entire Church is waiting for this process of listening, learning and discernment. When we fail to walk together, to listen and learn, we fail to scrutinise the signs of the times. Ignoring the ‘signs of the time’ and thus closing the door to the needs of the faithful is hindering the work of the Holy Spirit. It is also a negation of the fundamental right of the people of God and a violation of justice and thus a mortal sin. Rene Reid, while in his analysis on the synodal Church asserts; “If the church wants to have a future, it must learn to acknowledge and value the richness and diversity of gifts and charisms, of its members, including the lowliest among them. It must get used with the diversity of opinions and respond to the invitation from the holy spirit to become a Church more strongly oriented to community among brothers and sisters with equal rights as disciples.” (Herder Thema: Universal Church in Motion, Papers published on German Synodal Path, 39).