GENERAL SECRETARIAT OF THE SYNOD
PATHWAYS
FOR
THE
IMPLEMENTATION
We are living a time of great spiritual intensity. The
passing of Pope Francis has touched us all deeply, and we still pray the Lord
to welcome him into his peace and grant him the reward for his service to the
Church. At the same time, we give thanks to God for the election of the Holy
Father Leo XIV, who from the very beginning has spurred us on in our commitment
to the synodal journey, reminding us that we are «a missionary Church, a Church that builds bridges and encourages
dialogue, a Church ever open to welcoming, like this Square with its open
arms, all those who are in need of our charity, our presence, our readiness to
dialogue and our love»[1].
This is the same belief that deeply animates the Final
Document (FD) of the XVI Ordinary General Assembly of the Synod of Bishops,
"For a Synodal Church. Communion, Participation, Mission," which was
approved at the end of the Second Session of the Synodal Assembly on October
26, 2024. The synodal form of the Church
is at the service of its mission, and any change in the life of the Church
is intended to make it more capable of proclaiming the Kingdom of God and
witnessing to the Gospel of the Lord to the men and women of our time. This is
the key to faithfully interpreting the FD and, above all, to putting it into
practice. We live in a world that is caught up in a spiral of violence and
endless war, which increasingly struggles to create opportunities for encounter
and dialogue, with a view to the common good and peace. More than ever, it
needs a Church that knows how to be «in Christ like a sacrament or as a sign
and instrument both of a very closely knit union with God and of the unity of
the whole human race» (Lumen Gentium,
no. 1; cf. FD, no. 56). In the variety of settings in this world, the Synod
«constitutes a further act of reception of the Council, thus deepening its
inspiration and reinvigorating its prophetic force for today’s world» (FD, no.
5).
It is the urgency of this mission that drives us to
implement the Synod, a task for which all the Baptised share responsibility.
Many local Churches throughout the world are enthusiastically pursuing this
path. We wish to thank them and invite them to continue their journey with
generosity: they are carrying out a valuable commitment for the whole Church.
This text can offer them a framework for consideration and, above all, it
invites them to share their initiatives, contributing to the broader ecclesial discernment.
Other Churches are still wondering how to proceed with the implementation phase
or are taking their first steps. We encourage them to move forward
courageously, facing any resistance and difficulties, whether practical or
substantive, with freedom and parrhesia: they too have a valuable contribution
to offer, and it would be a loss for the whole Church if their voice remained
silent.
The General Secretariat of the Synod remains at the disposal
of all of them, to listen to them, accompany them, support their efforts and,
above all, contribute to animating dialogue and the exchange of gifts between
the Churches, for the benefit of the whole Church and its unity. This is how we
intend to carry out the task of accompanying the implementation phase of the
Synod entrusted to us by Pope Francis on 11 March last year. Pope Leo XIV
confirmed this on 26 June last, during his first meeting with the XVI Ordinary
Council of the General Secretariat of the Synod, encouraging us to continue.
The intention is to ensure that the process move forward with a deep concern
for the unity of the Church «harmonizing this reception across different
ecclesial contexts»[2], without undermining the
responsibility of each local Church. By placing itself «in line with the indications of the Final Document, the aim is to concretely
realise the perspective of the exchange of gifts between Churches and within
the whole Church (cf. FD, nos. 120-121) »3.
The Pathways proposed
here are situated within this perspective of service. We convey them to the
entire People of God, who are the subjects of the synodal journey, and in
particular to the Bishops and Eparchs, to the members of the synodal teams and
to all those who are involved in various ways in the implementation phase. The
aim is of making them feel our support and continuing the dialogue that has
characterised the entire synodal process. The content of this text is in fact
rooted in the feedback received from the Churches over the past few months and
in the fruits of the experiences they have shared. Building on the contributions and questions it will receive from the
Churches and on what will appear to be useful, the Secretariat will offer
further insights and tools to accompany and support the common effort, in
the hope of collaborating to make the implementation phase of the Synod even
more fruitful.
Let us entrust this new step on the synodal journey along
which we are proceeding together as the People of God to the intercession of
Mary, Queen of Apostles and Mother of the Church, and of Saints Peter and Paul,
whose solemnity we celebrate today.
Vatican, 29 June 2025
Solemnity of Saints Peter and Paul Apostles
Mario Card. Grech
Secretary General
Presentation
These Pathways,
prepared by the General Secretariat of the Synod with the favourable opinion of
its Ordinary Council and approved by the Holy Father Leo XIV, are part of the
General Secretariat's service of accompaniment during the implementation phase
of the Synod. They have a twofold purpose. On the one hand, they aim to offer
local Churches throughout the world a
shared framework that will make it easier to walk together. On the other
hand, they promote the dialogue that
will lead the whole Church to the Ecclesial Assembly in October 2028, according
to the following stages, already communicated in the Letter of 15 March last:
•
June 2025 – December 2026: implementation
activities in local Churches and their groupings;
•
first semester of 2027: evaluation
Assemblies in Dioceses and Eparchies; second
semester 2027: evaluation Assemblies in national and international Episcopal
Conferences, Eastern hierarchical structures and in other groupings of
Churches;
•
first four months of 2028: continental evaluation Assemblies;
•
October 2028: Ecclesial Assembly in the
Vatican.
The text of the Pathways,
which will be followed by others as needed, outlines the implementation phase
and answers some fundamental questions that have often been addressed to the
Secretariat in recent months. It is structured as follows:
1.
What is the implementation phase and what are its
objectives?
2.
Who will participate in the implementation phase? What
are their tasks and responsibilities?
2.1. The
responsibility of the diocesan or eparchial Bishop
2.2. The
task of the synodal teams and participatory bodies
2.3. The
role of the groupings of Churches
2.4. The
service of the General Secretariat of the Synod
3.
How to engage with the FD during the implementation
phase?
3.1. Preserving
the overall vision
3.2. Investing
in concrete practices
4.
What method and tools can help shape our path during the
implementation phase?
4.1. Ecclesial
discernment
4.2. A
synodal approach to designing and accompanying processes
[1]
LEO
XIV, First apostolic blessing, 8 May
2025.
[2]
Letter on the Accompaniment Process of
the Implementation Phase of the Synod, 15 March 2023, https://press.vatican.va/content/salastampa/it/bollettino/pubblico/2025/03/15/0186/00366.html#en. 3 Ibid.
1. What
is the implementation phase
and
what are its objectives?
This is the last of the three phases of the Synod provided
for in Articles 19-21 of the Apostolic Constitution Episcopalis Communio (EC,
15 September 2018); it follows the phase of consultation and listening to the
People of God (held in 2021-2023), and the celebratory phase, which included
the two sessions of the Assembly of the Synod of Bishops (October 2023 and
October 2024) and brought to a conclusion the discernment carried out on the
basis of listening to the People of God. As EC
explains: «the synodal process not only
has its point of departure but also its point of arrival in the People of God,
upon whom the gifts of grace bestowed by the Holy Spirit through the gathering
of Bishops in Assembly must be poured out» (no. 7).
The implementation
phase was opened by Pope Francis with the Accompanying Note of 24 November 2024, in which he entrusted the FD
to the entire Church. In an unprecedented act in the history of the synodal
institution, he declares that the FD
«participates in the ordinary Magisterium of the Successor of Peter (cf. EC 18 § 1; CCC 892) » and asks that it be accepted as such. It is therefore the FD, in its totality,
that is the point of reference for the implementation phase. At the same
time, the Note recalls that its
application requires various mediations: «The local Churches and groupings of
Churches are now called upon to implement, in their different contexts, the
authoritative proposals contained in the Document through the processes of
discernment and decision-making provided for by law and by the Document itself»
(ibid.).
The implementation
phase aims to examine new practices and structures that will make the life of
the Church more synodal, starting from the overall perspective outlined in
the FD, with a view to more effectively carrying out the mission of
evangelisation. This work includes the necessary theological and canonical
study and, above all, a commitment to discern what is most appropriate and
potentially fruitful in different local contexts. Concretely, the priority is
to offer the People of God new opportunities to walk together and reflect on
these experiences in order to reap their fruits for the mission and share them.
Emphasis on the importance of experience does not mean that
the implementation phase consists of some sort of exercise or additional task
demanded from Rome: it is part of the ordinary life of the Churches and
inspires their daily practices. Every
local Church, every parish community will be able to practise synodality within
its ordinary pastoral ministry, improving the way it carries out its
mission through the ecclesial discernment that the Holy Spirit asks of us
today. The FD invites local Churches to also
identify «formation pathways to bring about a tangible synodal conversion in
the various ecclesial contexts» (FD, no. 9). The implementation phase
therefore aims to have a tangible impact on the life of the Church and on the
functioning of its structures and institutions. If it were to be limited to the
formulation of abstract hypotheses, it would not achieve its purpose and, above
all, it would dissipate the enthusiasm and energy that the synodal process has
generated so far.
Furthermore, the implementation phase is an opportunity to preserve that exchange of
gifts which fosters the communion of local Churches within the one Church,
manifesting its Catholicity while respecting legitimate diversity. The
creativity that inspires new ways of practising synodality and enhances the
fruitfulness of mission springs from these differences. For this reason, the
fruits of the experiences gained in different contexts need to be shared,
nourishing dialogue between the Churches. In the implementation phase, a new
process of dialogue therefore begins in each Church and between the Churches,
based on the FD.
It should also be emphasised that the implementation phase
is not a step backwards, nor does it propose a mere repetition of what has
already been experienced: the steps and objectives are quite different. The point of reference is the FD, which
expresses the consensus reached at the end of the discernment process by the
Pastors from all the Churches and which, as part of the ordinary Magisterium of
the Successor of Peter, commits the entire People of God by indicating the
direction in which to proceed. Rather, the experience of various Churches over
the last few months shows how fruitful it is to reconnect with the journey made
in the previous phases and with what has been learned through it, in order to
give back to the local Church, the fruits of the process that has involved the
other Churches and the whole Church.
Growing as a synodal
Church requires knowledge that can only be gained through experience and it
introduces us to an encounter with the Lord. This is what the participants
in the Synodal Assembly experienced first-hand; it is no coincidence that the
FD begins by testifying how «we felt His presence in our midst as we lived
conversation in the Spirit and listened to one another: the presence of He,
who, in bestowing the Holy Spirit, continues to build among His people a unity
that establishes harmony amidst differences» (FD, no. 1). This is also the
experience that has been and continues to be made in local Churches and in
various groupings of Churches.
The implementation phase began shortly before the opening of
the Jubilee of Hope. This coincidence has prompted us to schedule an important
event in the coming months: the Jubilee
of Synodal Teams and Participatory Bodies, scheduled for 24–26 October
2025, which will be organised by the General Secretariat of the Synod. It will
be a grace to be able to experience together a profound moment of spirituality,
in union with the whole People of God, and it will also be an opportunity to
forge bonds, exchange experiences and attune ourselves better in view of the
upcoming events.
2. Who
will participate in the implementation phase?
What
are their tasks and responsibilities?
The implementation phase is an ecclesial process in the full
sense. It involves all the Churches in their role as recipients of the FD, and
therefore the entire People of God, women and men, in the wide range of
charisms, vocations and ministries by which it is enriched and in the various
forms in which its life is concretely lived (small Christian communities or
basic ecclesial communities, parishes, associations and movements, communities
of consecrated men and women, etc.). Since synodality is «a constitutive
dimension of the Church» (FD, no. 28), this cannot be a path limited to a core
group of ‘supporters.’ On the contrary, it
is important that this new process contribute concretely «to expand possibilities for participation
and for the exercise of differentiated co-responsibility by all the Baptised,
men and women» (FD, no. 36) in a spirit of reciprocity. Moreover, it is
crucial that it aims to involve those who have so far remained on the margins
of the ecclesial renewal process established by the Synod, such as «between
individuals and groups with diverse cultural identities and social conditions.
Of particular concern in this regard should be those people made poor and those
who are excluded » (ibid.). Numerous
Churches have launched initiatives aimed at making the commitment to be a
listening Church part of their everyday life, and many report that listening to
young people is a priority. Furthermore, particular attention should be paid to
listening to those who have expressed doubts and resistance to the synodal
process: in order to truly walk together, we cannot lose the contribution of
their point of view.
For this reason, all Churches are invited to continue searching for appropriate means of
listening to the wide variety of contexts in which the Christian community
lives and works, without limiting themselves to the parish environment, as
was sometimes the case during the listening phase, but rather involving schools
and universities, listening and accommodation centres, hospitals and prisons,
the digital environment, etc. At the same time, the implementation phase represents
a favourable opportunity to strengthen
relations between the various components of the Christian community, «in
order to bring to life an exchange of gifts at the service of the common
mission» (FD, no. 65), which involves communities and apostolic realities
linked to Institutes of Consecrated Life and Societies of Apostolic Life, as
well as associations, movements and new communities. «Their action, together
with that of many individuals and informal groups, often brings the Gospel to
highly diverse contexts» (FD, no. 118) and the journey of a synodal Church
needs this dynamism.
2.1. The responsibility of the diocesan or
eparchial Bishop
Precisely because this is an ecclesial process in the
fullest sense of the term, the first
person responsible for the implementation phase in each local Church is the
diocesan or eparchial Bishop: it is his responsibility to initiate it,
officially indicate its duration, methods and objectives, accompany its
progress and conclude it, validating its results. This will be an appropriate
opportunity to exercise authority in a synodal way, in line with the statements
of the FD: «He who is ordained Bishop is not charged with prerogatives and
tasks that he must perform alone. Rather, he receives the grace and the task of
recognising, discerning and bringing together in unity the gifts that the
Spirit pours out on individuals and communities, working with Priests and
Deacons in a way that reflects their common sacramental bond; they are
co-responsible with him for ministerial service in the local Church» (FD, no.
69). Those who receive this gift and carry out this task can authoritatively
recognise and confirm the synodal quality of the journey undertaken together by
the ecclesial community and the fruits it has produced, thus promoting that
unity of the Church which – as St John Paul II had said – «The unity of the
Church is not uniformity, but an organic blending of legitimate diversities» (Novo Millennio Ineunte, no. 46, cit. in
FD, no. 39), and manifesting the action of the Spirit, the master of harmony.
The Holy Spirit works freely, inspiring initiatives among the People of God
where he sees fit: the task of authority is also to recognise these gifts, to
welcome the invitation to broaden the vision that they always contain, to
foster their fruitfulness and to promote diversity, so as to enrich the
possibilities for the exchange of gifts that nourishes ecclesial communion.
Being «the visible principle and foundation of unity in
their particular churches» (Lumen Gentium,
no. 23), Bishops are called to encourage and support the participation in the
synodal process of all the members of the portion of the People of God
entrusted to them. In fact, in every Diocese and Eparchy, there are some who
have a lively desire to participate, which should be listened to: they are
willing to commit themselves enthusiastically and can also offer valuable
suggestions. Others, instead, need help to open themselves to the action of the
Spirit, first of all by listening to their own resistance. In order to carry
out this task effectively, in addition to the coadjutor Bishop and any
auxiliary Bishops who may be present, diocesan or eparchial bishops should
involve:
a) the
Priests
and the Deacons.
It is their task to collaborate with the Bishop « in discerning charisms and in
accompanying and guiding the local Church with particular regard to the matter
of safeguarding unity » (FD, no. 72). As the FD recalls, « The experience of
the Synod can be a response to this reality, helping Bishops, Priests and
Deacons to rediscover co-responsibility in the exercise of ministry» (FD, no.
74) and the synodal dimension of their ministry. Furthermore, in this manner,
it will also be possible to promote greater involvement of Priests;
b) the
participatory
bodies at the diocesan level (Presbyteral
Council, Pastoral Council, and Finance Council), which, each in their own way,
are involved in the processes of ecclesial discernment and in the elaboration
of decisions that the implementation of the Synod inevitably entails. As the FD
reminds us, «the structure and operations of these bodies need to be addressed.
It is necessary to start by adopting a synodal working method» (FD, no. 105);
c) the
diocesan or
eparchial synodal team, which is particularly responsible for
animating the process (see the following paragraph).
In many places, experience has shown that the adoption of
synodal procedures for ecclesial discernment and the elaboration of decisions
in a synodal way, based on nos. 8794 of the FD, does not undermine, but rather
consolidates the authority of the Bishop and facilitates the acceptance and
implementation of the decisions made.
2.2. The task of the synodal teams and
participatory bodies
The consultation phase showed how valuable the work of the
synodal teams has been: appointed and supported by the Bishop, they are
essential tools for the ordinary animation of the synodal life of the local
Churches. Their contribution will be essential in the implementation phase as
well: for this reason, existing teams should be valued and, where necessary,
renewed; those that have been suspended should be reactivated and appropriately
integrated; and new teams should be formed where they have not been established
previously.
The criteria for their composition remain those already
outlined during the consultation and listening phase: Laymen and Laywomen, Priests and Deacons, Consecrated men and women of
different ages and from different cultures and formation background, representing
the diverse ministries and charisms of the Church. For this reason, it is
not possible to define universally valid rules for their composition. Drawing
on the experience gained so far, however, a few suggestions may be offered for
consideration:
a) to
facilitate connection with the life and pastoral activity of the diocese, it
would be good for some of the diocesan leaders to be part of the team;
b) to
ensure missionary orientation and avoid the risk of self-referential attitudes,
- just as recommended for participatory bodies (cf. FD, no. 106) - , it would
also be important to include in the synodal teams also people actively engaged
in witness and apostolic service in everyday life and social contexts;
c) it
might also be worth considering inviting representatives of other Christian
Churches and communities or other
religions as observers;
d) Nothing
stands in the way of the Bishop being part of the synodal team; if this is not
the case, he should be regularly informed about its work and meet with it when
appropriate.
As for the requirements of individual members, knowledge of
the FD is certainly essential, together with direct experience of synodal
dynamics, particularly those experienced during the consultation and listening
phase. In recent years, schools and training initiatives on synodality have
been established at national and international level, which can also be used to
strengthen the preparation of synodal team members.
Synodal teams with an appropriately diverse composition will
more easily become laboratories of synodality, internally experimenting within
themselves the dynamics they are called to promote among the People of
God.
Their role in the implementation phase is first and foremost
to promote and facilitate the growth of synodal dynamism within the concrete
contexts in which each local Church lives; to identify appropriate tools and
methodologies, including those for formation; and to carry out the necessary
initiatives to ensure that the necessary steps are taken. Synodal teams are
usually formed at the diocesan or eparchial level, but where possible, their
presence at the deanery or parish level is also desirable. In various ecclesial
contexts, interesting experiences are already developing, showing how these
teams, when appropriately connected with one another, can contribute to making
the synodal process more widespread and participatory. Furthermore, it is part
of the task of animation to promote the availability and formation of
facilitators and to coordinate their work.
The mandate of the synodal teams does not duplicate that of
the participatory bodies, but is instead coordinated with it, in a spirit of
seeking synergies. The synodal teams are established to serve the synodal
animation and formation of the Diocese or Eparchy. Participatory bodies are
called to carry out the proactive and consultative tasks assigned to them by
Canon Law. It is therefore their task to contribute to the elaboration of the
decisions required for the implementation of the Synod, with discernment of
pastoral priorities or the renewal of structures and decision-making processes.
Regular coordination and timely circulation of information will make everyone's
work more fluid.
Ultimately, the synodal teams will have the task of helping to gather the fruits of the implementation processes, also in view of
the evaluation phase and the Assemblies scheduled to begin in 2027. Here too,
it will be up to the Bishop to recognise and confirm the validity of the
reports in relation to the journey undertaken together by the diocesan
community.
2.3. The role of the groupings of Churches
The FD, it too also rooted in the
Council, is careful to emphasise that local
Churches are not isolated entities, rather they are part of the bonds of
communion that unite them, particularly through the communion of Bishops among
themselves and with the Roman
Pontiff.
In many cases, these
bonds are informal, the result of a shared history, geographical proximity,
partnerships, migration, perhaps chance encounters between people, and now
increasingly through digital media, etc. In our highly connected society, no
Diocese or Eparchy can think of living in isolation, without being affected,
for better or for worse, by what happens in other places. These spontaneous and
informal ties, which are not the result of deliberate planning, are a
consequence of the times in which we live, but above all they constitute a
treasure and a resource that we should become aware of in order to foster an
increasingly articulated experience of our ecclesial identity.
In other cases, these bonds take on a structural form, governed by law, giving rise to institutions such as ecclesiastical metropolitan sees or provinces and, above all, Episcopal Conferences (national and regional) and Synods of Churches sui iuris, as well as International Meetings of Episcopal Conferences. These structures also play a role in the implementation phase, which the FD summarises as follows: «We suggest to the Episcopal Conferences and Synods of the Churches sui iuris to allocate personnel and resources to accompany the pathway of growth as a synodal Church in mission and to maintain contact with the General Secretariat of the Synod» (FD, no. 9).
Thus, they have two roles. Firstly, they are asked to: support the processes underway at the
local level, especially where they are still in their initial stages, by
stimulating the local Churches; favour
coordination and networking among diocesan synodal teams; offer formation,
taking into account the proposals of schools and initiatives for formation in
synodality present in the various territories (in particular for team members
and those most directly involved in encouraging the implementation process); promote theological and pastoral reflection,
particularly with a view of an improved inculturation in the local context of
the resources prepared by the General Secretariat. Carrying out these tasks at
the local level would be more burdensome and would involve double the efforts:
for this reason, in a spirit of subsidiarity, they can be better carried out at
the level of groupings of Churches, without this diminishing the role of local
Churches.
The second line of action concerns communication with the General Secretariat of the Synod, which at
times will become increasingly important, for example when there will be a need
to collect the contributions of the local Churches, organising them into
national reports. More practical information will be provided as the details
and deadlines for this phase become clearer. The Episcopal Conferences can,
however, rely on the General Secretariat readiness to assist in overcoming any
obstacles that may arise along the way.
In order to carry out this twofold task, it will be important to reactivate and renew
the national and continental synodal teams, along the lines of what has
already been said for the local ones. It will be up to them to carry out the
concrete work.
In addition, there is a third task: the FD recognises the
Episcopal Conferences as an instrument for expressing and realising episcopal
collegiality and promoting communion between the Churches. Synodality therefore
also involves rethinking the concrete modalities of their functioning. In no.
125 of the FD there are some specific indications in this regard, which clearly
cannot be taken up by individual local Churches. It will therefore be important
for groupings of Churches to engage in reflection and experimentation on synodal ways of proceeding at their level, the results of which will contribute to the
evaluation phase.
2.4. The service of the General Secretariat of
the Synod
The General Secretariat of the Synod was initially entrusted
by Pope Francis, and then by Pope Leo XIV, with the role of animation and
coordination through a process of accompaniment during the four-year period
2025-2028.
Within this framework, one of the primary tasks of the
General Secretariat is to foster
communion in the spirit of the exchange of gifts and with a view to the
«conversion of bonds» (FD, Part IV) among Churches. Important tools for this
purpose include listening to the experiences carried out in different ecclesial
contexts and promoting shared reflection on them, so that together we can
recognise the voice of the Spirit and direct our steps in the direction He
indicates. The General Secretariat is called to foster ongoing dialogue among
the Churches, facilitating communication and mutual exchange, above all through
groupings of Churches, particularly at the continental level. With this aim, it
will listen to the local Churches and gather their feedback, on the basis of
which it will prepare notes and resources and circulate information and
suggestions. In addition, it will propose meetings that foster mutual
listening, sharing of the journey and its fruits, and the communal expression of
gratitude to the Lord.
The first of these events is the upcoming Jubilee of the
Synodal Teams and Participatory Bodies (24-26 October 2025). More detailed
information on how other events will be organised and the feedback collected
will be sent out as the process moves forward. For the time being, in order to
ensure an orderly flow of communication and more effective coordination, it is
essential that each Diocese or Eparchy register its synodal team in the
database of the General Secretariat of the Synod[1].
We kindly ask each Bishop and Eparch to verify that this has been done.
A second task of the Secretariat is to accompany diocesan and eparchial Bishops and synodal teams, mainly
through dialogue with the appropriate structures set up by groupings of Churches,
particularly at the continental level. However, as much as possible, the
General Secretariat is also available to accompany individual local Churches,
as well as Institutes of Consecrated Life and Societies of Apostolic Life,
associations, movements and new communities, or other ecclesial institutions
that may request it, giving priority to Churches with fewer resources. The General Secretariat is committed to
“keeping the door open”[2],
to listen to the needs, insights and proposals coming from local Churches, and
to facilitate their work by seeking to respond to requests regarding the
content and methodologies of the implementation phase.
A particularly important point is that of encouraging the Churches to carry out their
journey with a synodal approach. The experience of those who have already
begun the implementation phase confirms that content and decisions are
important, but so are the ways in which they are addressed. Adequate structures
and norms are indispensable, but they are not enough. The perspective and
beauty of being a synodal Church have been understood in all their greatness by
communities that have had direct experience of listening and participating in
processes of discernment and decision-making. It is to this concrete and shared
experience, under the guidance of the Pastors, often marked by the joy of the
Gospel, that the Secretariat intends to continue to offer its attentive and
timely service.
A third task consists in continuing to coordinate the Study Groups, in collaboration with the competent
departments of the Roman Curia, in which pastors and experts from all
continents also participate. Pope Leo XIV confirmed this task and also the
addition of two new Study Groups (respectively on “The Liturgy in a Synodal
Perspective” and “The Statute of Episcopal Conferences, Ecclesial Assemblies,
and Particular Councils”). It is also the Secretariat's responsibility to
ensure that the Pope's decisions, developed also on the basis of the findings
of these groups, will then be harmoniously integrated into the ongoing synodal
journey. With a view to further exploring the issues that have emerged during
the synodal process, the Secretariat will also promote conferences and study
seminars, encouraging opportunities for shared reflection and theological and
pastoral reflection.
Finally, it will be particularly relevant
the task to accompany the organisation
of the continental evaluation Assemblies (first four months of 2028) and to
organise the Ecclesial Assembly in October 2028. In view of these events,
it is useful to reiterate that evaluation is not a form of judgement or
control, rather an opportunity to ask
ourselves what point we have reached in the process of implementation and
conversion, highlighting the progress made and identifying areas for
improvement (cf. FD, no. 100): the Ecclesial Assemblies planned for
2027-2028 at various levels should be viewed in this light and will serve as
opportunities to celebrate the gifts received, so that we may continue to grow
together as a synodal Church committed to carrying out the mission received
from Christ in the concrete circumstances of our time; they will also be an
opportunity to put into practice concrete ways of combining synodality,
collegiality and primacy in a faithful and creative manner, with a view to
differentiated co-responsibility.
More precise details regarding the procedures
and the themes to be covered in these Assemblies will emerge from the preceding
dialogue process, as well as from the findings of the new Study Group whose
task include also reflecting on them. What may already be anticipated is that
they will be an opportunity to share experiences of renewal of practices and
structures in a synodal perspective that the individual Churches consider
sufficiently consolidated to be submitted to the Holy Father for final
validation. They will also offer an opportunity to begin to address together
the questions that will inevitably arise along the way.
[1]
Synodal teams can register in the database of the General Secretariat of the
Synod by requesting a link at synodus@synod.va. This registration is not the
same as the registration for the Jubilee of Synodal Teams and Participatory
Bodies.
[2]
The email address to write to is: synodus@synod.va.
3. How
to engage with the FD during the
implementation phase?
The FD is the point of reference for the implementation
phase: therefore, this is why it is cited so extensively here. Consequently, it
is essential to promote its knowledge, particularly among the members of
synodal teams and those who, at various levels, are called upon to animate the
implementation process. Since the FD is a rich and comprehensive text, it will
be appropriate to provide (at the local, national or regional level)
opportunities and/or tools for training, support and guidance in reading, which
will enable people to grasp the inspiration that animates it and not just to
get an idea of the issues addressed.
First of all, a
reading of the FD should be supported and sustained by both communal and
personal prayer, centred on Christ, the Master of listening and dialogue (cf.
FD, no. 51) and open to the action of
the Spirit: an abstract analysis of the text will not suffice. The FD
proposes to the whole Church and to every baptised person the prospect of a
journey of conversion: « the call to mission is, at the same time, the call to
the conversion of each local Church and of the whole Church » (FD, no. 11).
Like every journey of conversion, it involves a process of deepening insight
and inner purification, which on a personal level is likely to lead to changes
in choices, behaviour and lifestyles. On a community level, the renewal of
categories of thought and culture in a synodal sense will be the ground on
which new practices and renewed structures can develop.
The FD is a
comprehensive document, animated by its own internal dynamism, which is the fruit of a long process of listening,
discussion and discernment. It cannot therefore be considered a collection of
guidelines on a variety of issues that can be taken out of the context in which
they were envisioned. This would prevent grasping their meaning and therefore
being correctly implemented. This is evident from its very structure.
In fact, Part I
expresses the shared understanding of synodality, which is the result of the
journey made, and outlines its theological and spiritual foundations, rooted in
the Second Vatican Council. At the opposite extreme, Part V takes up the overall perspective and recalls that growing as
a synodal missionary Church requires caring for the formation of all the
members of the People of God. The Conclusion then recalls an eschatological
perspective that guides the common mission to which all members of the People
of God are called to collaborate.
Within this meaningful framework, Parts II, III and IV focus on certain concrete aspects of the life
of the Church, formulating proposals for its renewal. In particular: Part II, « is dedicated to the
conversion of the relationships that are formed in the intertwining of
vocations, charisms and ministries » (FD, no. 11); Part III identifies three crucial practices to launch processes of
“missionary transformation” (ecclesial discernment, decision-making processes,
a culture of transparency, accountability and evaluation) and highlights the
urgent need for renewal of participatory bodies; Part IV « outlines how we can cultivate new forms of the exchange
of gifts and renew the intertwining of the bonds that unite us in the Church at
a time when the experience of being rooted in a place is changing profoundly »
(ibid.), reflecting upon the role of
Episcopal Conferences and Ecclesial Assemblies and on the service of the Bishop
of Rome.
3.1. Preserving the overall vision
Rather than offering a summary of the main contents of the
FD, which may well prove to be an obstacle to accessing the text in its
entirety, it seems preferable here to highlight some of the key points that are found throughout it, providing it
with coherence and forming the criteria to direct and evaluate the decisions to
be made. It is in this perspective that the concrete steps to implement the
FD's recommendations should be rooted:
a) firstly,
the FD proposes a precise
ecclesiological perspective to refer to, rooted in the Second Vatican Council: the
synodal journey is in fact « putting
into practice what the Council taught about the Church as Mystery and Church as
People of God, called to holiness through a continual conversion that comes
from listening to the Gospel» (FD, no. 5), in the awareness that each of its
members, man or woman, has received the gift of the Holy Spirit;
b) the
mission of proclaiming the Kingdom of
God, inaugurated by Jesus and to which all the Baptised are called, each
with the specificity of their own charisms, vocation and ministry, constitutes
the backbone of the text and its ultimate goal. Reflections on the tools to be
adopted or the reforms to be implemented should always be placed within the
perspective of the mission, which is the fundamental criterion for all
discernment in this regard. In particular, the
FD firmly promotes a Church that is increasingly courageous in its outreach,
to the extent that it asks communities to see themselves as « primarily devoted
to the service of a mission that the faithful carry out within society, in
family and working life. They will, therefore, not remain focused exclusively
on the activities that take place within their own communities and upon their
own organisational needs» (FD, no. 59);
c) the
relational perspective and the logic of the exchange of gifts as an
expression of Catholicity are two other leading lines that run through the
entire FD and therefore help guide its understanding and implementation. This
can clearly be seen in the presentation of the figures of ordained ministers,
in an integrated relationship with one another and with the entire People of
God (cf. FD, nos. 69-74), or in the description of the bonds between local
Churches through the communion between
Bishops;
d) the
ecumenical impulse represents the
development of the relational perspective and the logic of the exchange of
gifts. It is therefore not an optional addition, rather a requirement that can
be used to assess the dynamism of our journey together;
e) lastly,
the FD embraces the conciliar vision of a Church in the world, in dialogue with everyone, with other
religious traditions (cf. FD, no. 41)
and with the entire community (cf. FD, no. 42). Growing as a synodal Church
capable of dialogue has a prophetic value that includes a commitment to social
justice and integral ecology. These dimensions cannot be neglected in the
implementation phase, leading to the creation of opportunities for dialogue
based on the concrete needs of the territories and societies in which we live.
In addition to the leading lines
mentioned above, the dynamism that animates the FD, and which the
implementation phase is called to take on, derives from the continuous articulation of certain
polarities and tensions that structure the life of the Church and the way
in which ecclesiological categories express it. Here are some of these
polarities: the whole Church and the local Church; the Church as the People of
God, as the Body of Christ and as the Temple of the Spirit; the participation
of all and the authority of some; synodality, collegiality and primacy; the common
priesthood and the ministerial priesthood; ministry (ordained and instituted
ministries) and participation in the mission by virtue of baptismal vocation
without a ministerial form. Implementation of the FD requires addressing and
discerning these tensions as they arise in the circumstances in which each
local Church exists. The path to advance is not to seek an impossible
arrangement that eliminates tension in favour of one of the sides. Rather, in
the here and now of each local Church, it will be necessary to discern which of
the possible balances allows for a more dynamic service of the mission. It is
likely that different decisions will be reached in different places. For this
reason, in many areas, the FD opens up
some spaces for local experimentation, for example regarding ministries
(cf. FD, nos. 66, 76, 78), decision-making processes (cf. FD, no.
94), accountability and evaluation (cf. FD,
no. 101), and participatory bodies (cf. FD, no. 104). The individual Churches
are invited to make use of them.
In the current social and cultural circumstances, one of
these tensions seems to be taking on particularly new forms and requiring an
effort of awareness. For this reason, the FD devotes an entire paragraph to it,
significantly entitled «Firmly rooted
yet pilgrims» (cf. FD, nos. 110-119). Traditionally, it is the bond with a
place, understood in a spatial and geographical sense, that defines local
Churches as portions of the People of God and constitutes the basis of people's
sense of belonging. Phenomena such as urbanisation, increasing mobility and
migration, and the spread of digital culture are profoundly changing the way
people experience belonging: this now refers to networks of relationships
rather than spatial settings, even though the human need for community ties
remains unchanged. Indeed, their weakening renders an effort of missionary creativity even more urgent, enabling the
Church to reach people and create bonds with them where they are (cf. FD, nos.
110-119).
During the evaluation phase, it will be important to gather
the fruits of the experiences of local Churches in living polarities and
tensions, and the results of missionary creativity efforts, with a view to
exchanging good practices.
3.2. Investing in concrete practices
With attentive listening to the Holy Spirit, and within the
ecclesiological vision that the FD receives from the Second Vatican Council,
the specific objective of the implementation phase is to discern the steps of
conversion of culture, relationships and ecclesial practices, and consequently
of reform of structures and institutions. This is a crucial point in the entire
process: «Without concrete changes in the short term, the vision of a synodal
Church will not be credible, and this will alienate those members of the People
of God who have drawn strength and hope from the synodal journey» (FD, no. 94).
The FD repeatedly emphasises that «Local Churches need to find ways to implement these changes » (ibid.),
and in fact, this is the task to be addressed during the implementation phase.
It is therefore not possible to indicate among the FD's many areas of attention
those that are to be considered universally priority. Local circumstances may
quite legitimately make it important and urgent to address a particular issue
that does not have the same priority elsewhere: this may be the case of
relations between the Latin Church and the Eastern Catholic Churches in some
areas, or of ecumenical momentum or inter-religious dialogue in others, which
will require giving a specific form, including a structural and
institutionalised one, to the commitment to walk together.
At the same time – and here we are referring to the polarity
between the whole Church and the local Church mentioned above – there is also a pressing need to move
forward together as the Church as a whole. Indeed, this is the main reason
for launching the process of accompaniment and evaluation.
In this context, and considering the responsibility of each
local Church in implementing the FD guidelines in its own context, it is
already possible to foresee that, based on the 2021-2024 Synod process, local
Churches will be called upon to share the steps taken in specific areas, in the
manner and form deemed most appropriate. These areas include:
a) the
promotion of synodal spirituality (cf. FD, nos. 43-46);
b) effective
access to positions of responsibility
and leadership roles that do not require the Sacrament of Holy Orders for women
and men who are not ordained, whether lay or consecrated (cf. FD, no. 60);
c) exploring
and developing forms of service and
ministry that respond to pastoral needs in different contexts (cf. FD, nos.
75-77);
d) the
practice of ecclesial discernment
(cf. FD, nos. 81-86);
e) the
activation of decision-making processes
in a synodal way (cf. FD, nos. 93-94);
f) exploring
and developing appropriate forms of
transparency, accountability and evaluation (cf. FD, nos. 95-102);
g) the
obligation in dioceses and parishes to have participatory bodies provided for by law, and the renewal of their
operating methods in a synodal key (cf. FD, nos. 103-
106);
h) holding
regular local and regional ecclesial
Assemblies (cf. FD, no. 107);
i) the
promotion of the diocesan Synod and
the eparchial Assembly (cf. FD, no.
108);
j) the
renewal of parishes in a synodal and
missionary spirit (cf. FD, no. 117);
k) verifying
the synodal character of the journeys of
Christian Initiation (cf. FD, no. 142) and, in general, of the formative programmes and institutions
dedicated to them (cf. FD, nos. 143-151).
This is certainly not an exhaustive list
and will be further developed along the way, based on feedback from local
Churches.
4.
What method and tools can help shape our path
during
the implementation phase?
The journey of the entire synodal process has shown how
crucial it is to have a method that is appropriate to the issues to be
addressed. Indeed, to build a synodal Church, content and method very often
coincide: meeting and dialoguing as brothers and sisters in Christ on how to
better live the synodal dimension of the Church is an experience of synodal
Church that opens up a better understanding of the theme. Therefore, the synodal method is not reduced to a
series of techniques for managing meetings, but it is a spiritual and ecclesial
experience that involves growing in a new way of being Church, rooted in
the faith that the Spirit bestows on all the Baptised with His gifts, beginning
with the sensus fidei (cf. FD, no.
81). Since it is not a technique, the methodology does not guarantee the
desired result, because this depends on the openness to listening of those who
take part in the journey and on their willingness to let themselves be
transformed by the Spirit of Christ in communion with their brothers and
sisters. This is another dimension of synodal conversion to which the FD
invites the whole Church.
4.1. Ecclesial discernment
Numbers 81- 86 of the FD outline, in a concise but incisive
manner, the profile of ecclesial discernment, that is, the method proper to a
synodal Church. It will be necessary to refer to them, in the awareness that
«the Church enjoys a wide variety of approaches to and well-established methods
of discernment» (FD, no. 86). In this regard, it is worth recalling that
conversation in the Spirit, which has undoubtedly been a distinctive feature
and a factor of success in the synodal process, should be valued—even though it
is not the only synodal method and, above all, is not synonymous with ecclesial
discernment, to which it serves as a tool and preparation.
As mentioned in no. 85 of the FD, ecclesial discernment requires the contribution of various types of
expertise for a more in-depth reading of the context and a clearer
identification of what is at stake. It is not easy for these contributions to
find an adequate place in the dynamic of conversation in the Spirit, which is
first and foremost an instrument of encounter, of growth in relationship and of
passage from the “I” to the “we”. Finally, since the implementation phase will
require concrete decisions to be made with a view to renewing practices and
structures, the decision-making
processes should be fully ecclesial, recognising the specific role of authority,
especially that of diocesan or eparchial Bishops, who are primarily responsible
for communion in the Churches entrusted to them and among the Churches.
In practical terms, among the requirements for a good
discernment process, a clear definition of its objectives is essential,
ensuring that they are realistic and proportionate to the time available, the
spaces that can be used, and the number of participants involved. Furthermore,
the initial dispositions cannot be overlooked: it is crucial that each
participant arrives adequately prepared and that the context foster a climate
of prayer and an inner openness to listening and dialogue. In this perspective,
it is worth recalling how experience highlights the importance and fruitfulness
of synodal processes being supported by appropriate
forms of facilitation, involving prepared people who safeguard and adapt
the method appropriately, avoiding abrupt disruptions and allowing participants
to focus more decisively on the issues under discernment.
4.2. A synodal approach to designing and
accompanying processes
These methodological guidelines can be applied in a variety
of situations and processes, characterised by different objectives, but united
by the fact that they are carried out in a synodal way. In order to implement
them while avoiding the risk of improvisation and dispersion, it is advisable
to invest in the design and accompaniment of these processes. Here are a few
examples, without claiming to be in any way exhaustive:
a) processes of ecclesial discernment,
both to identify the priorities of the mission and to identify forms and
procedures of governance appropriate
to a synodal Church. Each of these two elements has specific requirements that
will need to be taken into account in planning the journey forward. The design
and accompaniment of these processes will require the availability of
experienced people who are capable of helping to implement the guidelines
outlined above;
b) processes of training courses on synodality
according to the suggestions of Part V
of the FD, also with regard to the variety of formation needs to be addressed
and, consequently, making an effort to clarify the specific objectives of each
path. Often, the most effective formation methodology is sharing and reflection
in an atmosphere of prayer on the experiences lived as synodal Church, allowing
their strengths and weaknesses to emerge. For this reason, reflection on
ecclesial discernment processes, on synodal decision-making processes or on the
functioning of participatory bodies can have a stronger formative value than a
course organised according to traditional models. Here too, it will be crucial
to have expert facilitators. It will therefore also be necessary to provide
training for these figures;
c) processes and experiences of listening and
dialogue in communities, at a local and at a regional level. Experience has
shown that digital tools can also be an important resource for this purpose. In
the spirit already mentioned, it is important to carry out these experiences in
a climate of prayer and to allow time for shared reflection so that their
fruits can be appreciated;
d) celebrations, encounters and exchanges of
experiences between communities within a diocese or between dioceses in the
same region. Here too, digital tools can be helpful, but we should not
underestimate the potential of events linked to popular piety, such as
pilgrimages to shrines, which often bring together large numbers of people. How
can these events be animated in such a way that they take on a more explicit
synodal character and foster encounter and dialogue among people?
e) communication processes and activities,
aimed both at Christian communities and at the societies in which they live,
using the most appropriate means for each context. It will also be useful to
explore the potential of new digital communication channels, which today
constitute for some, especially young people, genuine environments in which to
live and build relationships, in which the proclamation of the Gospel can be
appropriately echoed. The experience of a digital Synod is a resource in this
regard;
f) paths for renewing pastoral action in a
concrete area or on a theme relevant to each local Church (e.g., promoting more
lively participation in the Sunday celebration, catechetical programmes,
ecumenical dialogue, integration of migrants, commitment to caring for our
common home, etc.), implementing initiatives that make the impact of a synodal
approach tangible and verifying their results. This can help translate the
horizon of synodality into the concrete life of communities;
g) theological, pastoral and canonical
research paths at the service of the implementation of the Synod in the
specific aspects of the local context and in dialogue between the Churches.
With this important service, theologians «help the People of God to develop an
understanding of reality enlightened by Revelation and to develop suitable
responses and the appropriate language for mission» (FD, no. 67). This also
generates a particular responsibility on the part of theological institutions
to accompany the Church in living the synodal dimension ever more fully.
The
synodal method allowed us to be surprised by the Holy Spirit and to reap
unexpected fruits during the consultation and listening phase, as well as
during the sessions of the Synodal Assembly, inspiring the amazement and
enthusiasm of many participants, as evidenced by the many summaries and
documents received: communion among
the faithful, among pastors and among churches was nourished by participation in synodal processes and
events, renewing the momentum and sense of shared responsibility for the common
mission. This gives us confidence as we look ahead to the journey that awaits us in
the coming years, beginning with the Jubilee of the Synodal Teams and
Participatory Bodies. We are already working to organise it in the best way
possible, so that the opportunity to walk physically together towards the Holy
Door may become an opportunity to exchange gifts and celebrate that hope which
does not disappoint, the only hope capable of nourishing our commitment to
carry forward, as a synodal Church, the mission entrusted by the Lord Jesus to
His disciples.
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