The Synod on Synodality involves the whole church at all levels. The resources dedicated to the synod and the length of its process signal the pope's desire for a fundamental change in our being church. The pyramidal setting, which has been implemented in the relationship within the church so far, needs to meet the evangelic logic of communion. For this reason, we need to avoid the temptation to take the reflection on synodality superficially by saying: "We are already fully living in a synodal way!” This would mean missing the chance to be more coherent with the gospel. It is far better to recognize our need of conversion humbly. Our model for synodality is the communion of the Father and the Son in the Trinity. No less than that.
Synodality means “walking the same way,” “Sun-odos,” (a possible reference is the experience of the disciples of Emmaus who walk together with Jesus, cf. Lc 24:13-33). It is not only a matter of synchronizing our paces (what we do), but rather to agree, to synchronize our thoughts and hearts. The conversion to synodality has, therefore, a lot to do with obedience and community discernment.
Conversion to synodality implies two premises. First of all, we need to rediscover that obedience is reserved for God alone and not for other leaders, not even superiors. We synchronize our walking together, only if we walk at the pace of Jesus, our Master. Synodality is, therefore, a new set of relationships where all, including those in authority, are members of the same flock and follow the sole Shepherd, the only Master, Jesus. We are all disciples, though with different roles in the flock. Secondly, synodality requires discerning the will of God in a collective way. Both those in authority and subjects are called to listen to the voice of the Spirit and to walk his way with docibility.
Two movements are needed:
1) those in authority should give room to all to listen to the voice of those who are often unheard. St. Benedict says that sometimes the will of God is discovered through the opinion of the youngest member of the community. In the same line, pope Francis wants the first synodal stage to be dedicated to listening to all the church members. In this vision, a superior is not supposed to possess the truth and to give answers to all questions. Rather, he is called to facilitate the sharing of each one's contributions and talents, so that the voice of the Spirit will be heard in the community. Moreover, those in authority need to consider themselves part of the flock, all sheep with different characteristics and roles, but all sheep… Of course, those in authority have the function to draw the conclusion and synthesize a final decision, especially when the consensus is not fully reached.
2) At the same time, the “subjects” need to take responsibility for the church and communities. Being responsible is unsettling because it compels all the sheep to get out of passivity and comfort zone (being a slave may be... cozy: it spares us from thinking, deciding, taking up responsibilities…). The "subject" positively contributes to the discernment process only if he listens to the voice of the Spirit first, just as those in authority. He should share the result of his discernment in front of God rather than personal opinions or egoistic desires. What he brings into the community discernment, therefore, can be disturbing, unsettling, driving towards radical choices… if the Spirit asks so (the famous Caritas Christi urget nos 2 Cor 5:14). Synodality is not mere democracy, but rather it is listening and obeying, together, to the Master. Finally, the game of synodality calls each community member to uphold the result of community discernment with faith and humility. Nobody knows the will of God for sure, but we believe that discerning together helps us get closer to its discovery.
Some considerations:
- Does anybody like synodality? The world does not. It wants and promotes individualism instead. And probably we do not like it either. Synodality is a beautiful word, but it is also a demanding process that requires faith and courage. It is enough to see how difficult it is to share our plans, ideas, desires, difficulties… We prefer to decide on our own or, at most, communicate our decisions once they are taken because we are afraid of seeing our plans modified in the game of communion. We want our voices to be heard, but we become resistant when it comes to put our ideas and plans in communion.
- Being ready to avoid the risk to interpret communion only from the vantage point of one's culture: harmony, fraternity, family, setting of relationships provided by our respective cultures are good starting points, but they need to be lifted up to the level of the culture of the gospel, the culture of Jesus, the Trinity. At the same time, the contribution of all brings in specific lights to the collective discernment according to our different cultural backgrounds and personalities. The “culture of the gospel” is “incarnated” within the interaction of real people, with their cultural and personal characteristics, and then it is never standardized to fit an ideal model. Furthermore, as missionaries, our being "foreigners" within an autochthonous and homogeneous culture is also beneficial because foreigners are "disturbing elements" who think from different and new perspectives.
- Synodality means to take care of the cry of humanity which is inside our communities (taking care of our people, our treasures!). It may happen that with the excuse of doing mission, we overlook the quality of our relationships and the care for those who are living difficulties, crises etc.
- In specific circumstances, we need to do less but in communion. Walking together means going at the pace of the weakest. Moreover, community discernment is a longer process than the individual one (i.e., the Ignatian discernment), which involves only the person and God. Are we ready to implement the community discernment at the cost of doing less and wait for the times of fraternity?
- Those who slow down the pace need to know that others are waiting for their contribution. Anybody has talents to share. Hiding them means damaging the collectivity. In synodality, there is no place for passivity and laziness. And walking is fatigue.
- The mission is the 3rd element of synodality after communion and participation. Synodality means deeply listening to the cry of the world. If we grow in communion, starting from our communities, we will be trained to be synodal with the world too.
- Synodality is walking together in a path of sanctity, walking together with the Saint among us. I can accelerate or slow down the pace of my brothers and sisters, according to how I try to live the gospel. If I do not strive for my personal sanctity, I damage synodality and the path of others.
Then a final consideration. A more synodal church probably will not be more appealing for the world and the youth. It will be attractive and beneficial only for those who are looking for God. Others, who are eaten by materialism and numb spirit, will not sense the change. So, it might be wise to keep realistic expectations in these difficult circumstances. Time will come when people finally realize that the world's promises are, in fact, lies. Then, the synodal church will be ready to welcome them home as a patient mother who never neglects her children.