We have completed our work as synod delegates and, with the blessing of our Holy Father, published our latest document: “For a Synodal Church: Communion, Participation and Mission.” This is not only the fruit of our prayer, dialogue, and discernment over the past two years in Rome, but more importantly, it is a reflection of the broad consultation that began in 2021 with the People of God in every diocese in the world. What are the highlights of this document? As I see it, these are:

1. Synodality is the “constitutive dimension” of the church.

This is an important statement and concept that appears early in the document (No. 28). This means that it is a fundamental element of the church, alongside, for example, the concept of the magisterium or the tradition of social justice. The final document says that synodality, defined variously in Chapter 1, is a way of enabling the church to become more “participatory and missional” and can no longer be viewed as a curiosity, a practice to be studied. or a passing fad. Rather, it is how the church understands itself that is essential.

Synodality, which is always mission-oriented and therefore not an end in itself, can be viewed as “coming together at all levels of the Church for mutual listening, dialogue, and community understanding” (No. 28). This ancient path finds its roots in the Jerusalem Council and “the practice of constant religious meeting in synods,” a process that helps us “dialogue, discern, and decide” together (No. 28). This, in my view, is one of the most important messages of the synod: the essential place of synodality in the church.

The final document is firmly grounded in the person of Jesus Christ, as seemingly every delegate desired. The overall theme of the document is Resurrection; is the theme of Cardinal-elect Timothy Radcliffe’s retreat for this final session of the synod and the visual backdrop in the Paul VI hall where we meet every day. Resurrection provides not only the literary structure but also the spiritual foundation of the document. Everything we do, we do for, through, and with the Risen One.

2. The decision-making process should be participatory.

One of the themes that recurs over and over again in this document, regarding almost every aspect of church life, is broad participation in decision-making processes. “(I)t is important that we include the broadest possible participation in the discernment process, especially those on the margins of Christian community and society” (No. 82). It is impossible to read this document and not understand that, while being aware of the role of hierarchy, all people must have a say in both decision-making and decision-making.

This is a further recognition that the Holy Spirit is active and alive in all the People of God, not just in cardinals, archbishops, bishops, and priests. The final document also helpfully outlines listening and discerning procedures. This covers all levels of the church, including future synods; It is recommended that this Synod include, as it does for the first time, not only bishops but also “other members of the People of God” (No. 136). In the decision-making process, the document also includes a strong call for the People of God to “have a greater say in the selection of bishops” (No. 70). Finally, this is added to the strong call for transparency, accountability, and evaluation at all levels of the church as a way to invite believers to see, judge, and understand how their pastors operate (No. 95).

3. Bishops and priests “have an obligation to listen.”

As I mentioned earlier, the call to listen and participate is at the heart of the document. And bishops and priests are the ones most strongly called to listen again and again to the voices of the faithful in their dioceses and parishes:

Authorized persons are, in many cases, obliged by existing law to consult before taking a decision. Those with religious authority are obliged to listen to those participating in the consultation and cannot act as if the consultation did not take place. Those in authority shall therefore not part with the fruits of the consultation which gave rise to an agreement, without a compelling reason which must be properly explained…” (No. 91).

It is also worth quoting at length number 92, which talks about the decision-making authority of the bishop, episcopal conferences and the bishop of Rome, and is based on the magisterium. Again:

The exercise of such power…is not unlimited; cannot ignore a direction that arises through appropriate judgment in a consultative process, especially if it is made by participating institutions.

At the church level, too, the church is encouraged to listen to everyone, especially those who feel excluded; The synod recommends that congregations consider establishing a “ministry of listening and accompaniment.” To me, this offering was truly a fruit of the Holy Spirit and seemed to arise naturally from our long conversations about the church we all love and serve. As stated in the document, we have not decided whether this will be mandatory but have recommended that local churches try this new ministry (No. 78). But not all localities need to move at the same pace on this or other proposals, as a synodal style recognizes that “Differences in pace may be considered an expression of legitimate diversity…” (No. 124).

4. Pastoral councils, diocesan assemblies and other participatory assemblies should be mandatory.

Throughout both sessions of the Synod, we delegates grappled with how best to ensure that the faithful can have their voices heard and participate in the life of the church that is central to most people and in many parts of the world. community life. And various advisory bodies are noted in both the Latin and Eastern Catholic Churches, including for the Latin Church: diocesan synods, presbyteral councils, diocesan pastoral councils, district pastoral councils, and pastoral councils for diocesan and economic affairs (i.e. finance councils), accession, It is at the center of accountability and transparency. These are all prescribed in canon law, but for the most part they exist only “nominally”. We therefore write: “We insist that they be made compulsory and that they can play their role fully and not just formally, as requested at all stages of the synodal process…” (No. 104).

5. Some “controversial” topics are included even though they are not central.

At the beginning of the synodal process, that is, in 2021, there were great hopes among many people that the synod would resolve or even decide on some controversial issues, including the ordination of married men to the priesthood and the ordination of women to the priesthood. diaconate and LGBTQ issues. For the most part, these issues were handed over to 10 “working groups” for further evaluation. This made sense: the prospect of 350 delegates coming to a conclusion on some of these complex issues in a matter of weeks was untenable. Additionally, working groups enabled us to focus on the above issues. However, most of these issues remained in the background of our discussions. It is difficult to talk about women’s roles in the church without raising the issue of ordination to the deacon. And the work of Working Group 5 (on the role of women) has been in the news a lot; Cardinal Victor Manuel Fernández initially did not attend a meeting for synod delegates and then spoke for 90 minutes on the issue Thursday before a gathering of about 100. delegates. For our part, in a much broader section on women we said: “There is no reason or obstacle that prevents women from taking on leadership roles in the Church: those who come from the Holy Spirit cannot be stopped. Additionally, the issue of women’s access to diaconal ministry remains open. This understanding must continue” (No. 60).

The place of women was a central theme of the document overall because it was an almost constant theme in our discussions over the past two years. (And it wasn’t “controversial.”) Paragraph 60 begins with a clear statement about the “equal dignity” of women (which many delegates from the developing world supported). We note their participation at all levels of the church, including “ecclesiastical institutions, episcopal churches, and positions of responsibility in the Roman Curia” and demand “the full implementation of all opportunities already provided in Canon Law.” women, especially “under-researched” roles. There is also a call for “a significant presence of women” in the education and formation of priests and deacons (No. 148).

When it comes to LGBTQ issues, there was much more openness on the topic this year and overall ease of discussion for a variety of reasons. Essentially, there was less need for delegates to debate the issues in a sense, as the topic was assigned to a working group. But overall I feel that attitudes among most delegates have changed markedly and for the better. The document does not use the term “LGBTQ” – which is not surprising, as it was still anathema to some delegates – but we do ask the church to listen to “those who experience the pain of feeling excluded or judged because of their marital status.” , identity, or sexuality” (50). Still, it is quite an achievement that 350 delegates from around the world were able to agree on such language. (The inclusion of the term “identity” was a pleasant surprise to me.) The final document is sure to please some, disappoint others, and even anger some. But this is only the first step in a process for our church as we journey “along the way” with the Risen Christ; This is of course the old meaning of synod.

(The last document can be read in Italian here.)