I just finished reading a most fascinating and personally instructive document published by the Internation Theological Commission (ITC) on March 2nd of this year.
I am embarrassed to admit that this study got by my attention when first released.
It is a document which I believe reveals how Pope Francis has already and in the future will address issues critical to the Church in the modern world.
Entitled, Synodality in the Life and Mission of the Church, the document not only explains, but more importantly, advances the concept of synodality, a manner of Church governance which has been particularly important in the discernment process and decisions of this present Pontificate.
Approved by a large majority of the ITC and Pope Francis himself, the document points out “the theological roots of synodality and encourages structural reform that will shape the future of Church governance,” Monsignor Piero Coda, Rector of Sophia University in Rome and a member of the Commission which drafted the document, publicly stated.
The ITC functions under the supervision of the Congregation for Catholic Education which is charged with oversight of curricula at Catholic schools and universities around the world. The ITC is composed of 30 members, and divided into three sub-commissions of 10 people.
The document quotes Saint John Chrysostom, one of the Fathers of the Early Church, who referred to the Church itself as a “synod”, that is that the Church is syn-odos, “a walking together”.
Synodality represents a most ancient manner of Church governance by way discernment, invoking the inspiration and guidance of the Holy Spirit, involving Bishops, Priests, Religious and Lay Catholics, each according to the gifts and charisms of their particular vocations.
The ITC document gives impetus to this ancient form of Church governance through structural reforms, including requiring that every Diocese establish a Diocesan Pastoral Council composed of Priests, Religious, and Laity.
But, most critically, the document calls for the establishment of a process for the convocation of the Synod of Bishops, in order to more frequently involve broader Catholic representation in Church governance.
After Vatican Council II, soon-to-be-canonized Pope Paul VI established the Synod of Bishops, re-awakening this ancient model of discernment and decision-making in the life of the Church.
Since then, in spite of its antiquity, the very notion of synodality has been given little attention especially by Blessed Pope Paul VI’s successors, Saint John Paul II and emeritus Pope Benedict XVI, both of whom forcefully stressed the supreme authority of Bishop of Rome in all matters of Church governance.
The document suggests that the Synod of Bishops might assume greater discernment and authority, but does not present practical suggestions for a process that it understands has yet to be invented.
However, what is most striking is the fact that the document encourages that discernment and decisions regarding the life and ministry of local Churches be undertaken by synodal gatherings of local Bishops themselves.
The document also insists that the establishment of Diocesan Pastoral Councils be made mandatory so that local Bishops will be able to hear from the faithful about what their needs are and how they can be most effectively addressed.
Thus, the document not only undertakes a theological reflection of synodality but proposes that it be structured into the very life and ministry of the Church.
“A reform that has no practical impact on institutions and structures and is merely theological is no more than noise,” Monsignor Coda underscored.
Pope Francis has been eager and enthusiastic in his support of synodality in addressing many of the pastoral initiatives he has undertaken during his Pontificate.
The Holy Father understands that the example of the Church of Rome is critical because of the Diocese’s central role as the Seat of the Chair of Peter and Paul. The Diocese of Rome has always been a prototype for all the Churches.
The very institution of the College of Cardinals is born out of the ancient model of synodality.
On this basis, Pope Francis appears to embrace synodality and encourage it as a model by which local Churches are to address their most pressing issues and decide how best to respond.
Such does not constitute a rupture with the past, but a re-awakening to one of the most ancient structures of Church governance.
Moreover, synodality is crucial for ecumenical dialogue, and not by chance it was discussed recently in the Orthodox -Catholic International Theological Commission, and has been mentioned several recent ecumenical documents.
And very importantly in that context, the document explains that synodality and Papal Primacy are interdependent, since pastoral discernment on the local level requires the seal of apostolic affirmation given by the central authority to insure unity within the Body of Christ.
In earlier posts, I have suggested that Pope Francis has employed synodality in addressing such far-ranging pastoral initiatives to address the issue of the reception of Holy Communion by those who have divorced and remarried (Amoris Laetitia), as well as the question of the reception of Holy Communion by non-Catholic spouses raised by the Conference of Bishops in Germany.
The Pope has also signaled an openness regarding the possibility of reviving the ancient practice of Ordaining married men of proven virtue to the Priesthood in those places (particularly in the Amazon at present) which lack a sufficient number of Priests to provide for the spiritual and sacramental care of the faithful.
Of course, when considering synodality, one must accept that a dialectical tension between localized governance and approbation by a central authority will always remain.
One must likewise be willing to accept that some practices permitted by one part of the Church and discouraged or prohibited by another may be a source of discomfort and dissatisfaction to some.
Yet, synodality welled served the Church in its infancy and may very well serve the Church as it addresses its life and ministry in the Twenty-first Century.
Personally, I am overwhelming enthusiastic that the Church has rediscovered this most ancient and revered tradition of Church governance.
Now the question is whether or not the Bishops themselves are competent enough and willing enough to actually take upon themselves the authority that rightfully belongs to them to minister to those entrusted to their care.
We shall see in God’s good time and according to the dispensation of His Divine Providence.
What a treasure trove of history and faith can be found in this most remarkable work of the ITC!
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