SYNODAL PLACES
The third part of the working document published on 09th July 2024 in preparation for the Second Session of the Synod of Bishops reflects on synodal paces. Acknowledging the variety and plurality of ecclesial experiences, this part challenges us to go beyond a static vision of places and discover new and dynamic places of practising synodality in the third millennium. It further invites us to overcome a pyramidal image of the relationships between ‘ecclesial places’ and reimagine a synodal way of envisioning synodal places. In this perspective, our ecclesial places are not defined geographically but are conceived as a network of relationships. In the triple contexts of cultural pluralism, human mobility in the age of globalisation, and the digital culture, we are faced with the task of rethinking certain aspects of the Church’s territorial articulation, reinforcing the circular and dynamic relationship and identifying areas of shared journeying.
1. Local Church: The local Church is where we experience the missionary synodal life of the whole Church most immediately, with Parishes, base and small Christian communities being key contexts for communion and participation in the mission of the Church. These ecclesial realities are filled with missionary disciples of Jesus engaged in prayer, worship, service, and witness. The Parish, as a community of communities, offers great flexibility for missionary creativity. Additionally, local Churches consist of various associations and communities that contribute to the vitality of missionary action, including Institutes of consecrated life, ecclesial movements, and lay associations. Councils at various levels (Parish, deanery, Diocesan) are seen as essential instruments for pastoral planning and accountability. Our synodal journey calls for reshaping these councils to ensure transparency, accountability, and greater representation of women, young people, and marginalized groups. Recommendations include making the establishment of these councils mandatory and appointing members in a way that reflects the community they serve. Some Episcopal Conferences have already implemented such creative practices, such as creating networks of pastoral Councils at different levels. It is also suggested to hold Church assemblies for consultation and listening at all levels, involving other Churches, religions, and society in the dialogue. Efforts to enhance the synodal approach and foster unity within the Church are crucial for the effective and rapid implementation of synodal proposals and orientations.
2. The bonds that shape the unity of the Church: The communal horizon of gift exchange between Churches emphasizes unity while embracing diversity in each Church’s context. Moving at different paces is seen as valuable for mutual enrichment. The document insists on the role of Eastern hierarchical structures and Episcopal Conferences in creating connections between Churches and decentralizing governance. However, there is a need to clarify and enhance their juridical status and authority. Proposals arising from the synodal process include recognizing Episcopal Conferencesnas subjects with doctrinal authority, evaluating their functioning, and ensuring all Dioceses are assigned to hierarchical structures. Continental Assemblies have been convened to honour cultural diversity and deepen synodal dynamism. The suggestion is to establish ecclesial assemblies and conferences to facilitate consultation and decision-making. There is also a call for continued dialogue at the local level and effective inculturation of faith through particular Councils that bring together bishops and members of the faithful. Reforms are needed to streamline the recognition process of particular Council conclusions for timely publication.
3. The service to unity of the Bishop of Rome: The Bishop of Rome, as the visible principle of the unity of the whole Church, plays a crucial role in guaranteeing synodality. Pope Francis has emphasized the importance of “sound decentralization” in the exercise of the Petrine ministry. The Apostolic Constitution Praedicate Evangelium calls for leaving certain issues to the competence of bishops to resolve. The drafting of canonical norms should involve a synodal style to promote true ecclesial discernment. It also highlights the role of the Roman Curia, the Synod of bishops to practice synodality and collegiality at the level of the whole Church. We also need to recognise the need for evaluation and transformation of the Synod into an ongoing ecclesial process. The participation of fraternal delegates from other Churches and Ecclesial Communities in the Synod emphasizes the importance of ecumenical dialogue in understanding synodality and fostering unity within the Church. This unity is rooted in the common Baptism shared by all members of the People of God, driving them towards communion, participation, and mission.
May our Blessed Mother help us realise the bond of unity between our synodal places and structures so that the synodal process may continue to bear fruits for the Church and the world.
With prayerful wishes,
George Antonysamy,
Archbishop of Madras-Mylapore