The Final Report: “For a Synodal Church”

The Conversion of Processes (aka discerning and deciding)

Once again, the numbers included in my reflection below tie to the paragraph number in the Final Report: For a Synodal Church - Communion, Participation and Mission.

The subtitle of this section is “Cast the Net.” As Jesus directed the disciples to cast their net to the other side of the boat in order for their fishing to be successful, the Church in the synodal journey is also called to do something new. In the words of the Synod Assembly, “We have listened, prayed and discerned a path forward for the Church, a path that requires care for decision-making processes, the commitment to accountability, and the evaluation of decisions.” ⁽⁷⁹⁾

In some ways I believe this will be the most challenging area of change promoted by the Synod Assembly. I conclude this because of the number of detailed recommendations they include - which I highlight in the “Concrete actions to be taken” section at the bottom of this post. (Another longer-than-usual post - because it represents significant changes from current practice in many dioceses and parishes. Stay with me here.)

The authority structure of the Church has for most of its history been “top-down”, and hierarchical. There are good reasons for this: the deposit of the faith must be faithfully preserved and carefully handed down through the ages. But over-reliance on top-down structure and authority can lead to clericalism and lack of new ideas. (See this excerpt on clericalism from my 9/26/2024 post “How Bishops are chosen.”)

The Synod Assembly echoes Pope Francis’s call for a “legitimate decentralization” both in the making of decisions and the exercise of authority. What does that mean? The Synod Assembly explains:

The practice of decision-making

This discernment process draws on all the gifts of wisdom the Spirit bestows upon the Church, and on the “sensus fidei” – the sense of the faithful - bestowed upon all the baptized. Church-wide discernment is not a management technique but rather a spiritual practice grounded in faith. This practice requires interior freedom, humility, prayer, mutual trust, openness to the new, and surrender to the will of God. Each person, according to their conscience, shares their experience. In this sharing, we recognize what the Spirit is saying to the Church. ⁽⁸²⁾
Holy Spirit, give us ears to hear!

Decision-making must be a thoughtful, inclusive and deliberate process: ⁽⁸⁴⁾

1. The issue to be decided must be clearly laid out, and adequate information disseminated to the decision-makers.

2. Time for prayer, study and reflection on the question must be allowed for and included.

3. Participants in the process must surrender their own interests and commit to the common good.

4. Each person in the process must be respectfully and attentively heard.

5. The widest possible consensus must be sought, without hiding conflicts or settling for the lowest possible denominator.

6. Leaders must formulate the consensus in a way that allows people to identify with it.

7. Decisions made in this way should lead to a mature acceptance by all involved, regardless of individual opinions.

8. After the decision has been made, time should be allowed for a period of community acceptance, which could lead to further review and assessment.

These decision-making processes foster a greater participation of the People of God in the Mission of the Church and allow for both the authority of the pastors to be exercised and the consent of the people to be gained, each according to their responsibility.
Holy Spirit, give us ears to hear!

To me, this is a win-win. With more of the faithful involved, you get more information, more viewpoints and better decisions. You also get greater acceptance or “buy in” of the decision made, and more ownership of the results of the decision going forward. What’s not to like?

This process can be (will be) time consuming, messy, and at times frustrating - especially for those who are used to giving or following orders. But it’s the only way to get to more engagement and involvement by the laity. There is no replacement for going through the process. The process is, effectively, the point. That is what will draw people in and get them on board. You cannot get to the end result - call it engagement, revitalization, co-responsibility, synodality – by legislating it or talking about it. You have to go through it. There is no other way.

I can say this with confidence, because until I had the opportunity to experience synodality myself, I was in a place of frustration and maybe even despair about my relationship with the Church and my hopes for its future. The Conversation in the Spirit experience I had which I wrote about in July in My existential (synodal) crisis, part 1 and My existential (synodal) crisis, part 2 completely turned me around. Without that experience, this Substack, and my desire to advocate for change in the Church, would not exist.

But healthy and engaging Church processes take more than just inclusive decision making, as the Synod Assembly notes:

Transparency and Evaluation

Decision-making does not conclude the discernment process. It must be accompanied and followed by accountability, transparency and evaluation. ⁽⁹⁵⁾ Transparency is not merely an administrative or procedural requirement but rather a fundamental attitude that promotes truth, loyalty, clarity, honesty, integrity, and consistency; and rejects obscurity, hypocrisy, ambiguity, and ulterior motives. ⁽⁹⁶⁾ Those in positions of authority must be accountable to both God and to his people.

Further, transparency and accountability must not apply only in cases of sexual, financial and other forms of abuse. These practices also apply to the lifestyles of pastors, in pastoral planning, in methods of evangelization, and the way in which the Church respects human dignity, including in its working conditions. ⁽⁹⁸⁾

Finally, there must be structures and methods for regularly evaluating the exercise of ministry. This is not meant to be judgmental, but rather highlight positive movement and identify areas for improvement. ⁽¹⁰⁰⁾

The Proper Exercise of Authority

Transparency and accountability contribute to a climate of trust. This trust must be mutual: decision makers must trust the People of God, and the People of God must trust those placed in authority over them. Formation/training will be required to create this new culture of co-responsibility, appropriate to various positions and levels of responsibility. ⁽⁸⁰⁾

The exercise of authority within the Church must include consultation where it is feasible, and not be an arbitrary imposition of will. Those in authority may not ignore the advice of the group without a compelling reason. ⁽⁹¹⁾

However, the authority of the Bishop, the college of bishops, and the Pope is inviolable and grounded in the hierarchical structure established by Christ. It preserves the unity of the church while still allowing for legitimate diversity. Such exercise of authority, however, is not without limits: it may not ignore a direction which emerges through proper discernment within a consultative process , especially if this is done by participative bodies. ⁽⁹²⁾

Concrete actions to be taken:

1. Opportunities for training in this discernment process must be offered in parishes and dioceses, particularly among those who hold leadership positions. ⁽⁸⁶⁾

2. Facilitators must also be trained to help churches manage these discernment processes. ⁽⁸⁶⁾

3. In every parish and diocese, it seems necessary to establish . . . ⁽¹⁰²⁾

   a) effective functioning of finance councils;

   b) effective involvement of competent members in pastoral and financial
   planning;

   c) preparation and publication of an annual financial report;

   d) preparation and publication of an annual report on the carrying out of the
   Church’s mission - including protection of minors, progress made in promoting participation of laity in places of authority, diversity of decision-makers, etc.; and

   e) periodic evaluation of all ministries and roles within the Church.

4. Existing Canon Law already calls for structures that support the participation of the Baptized. These include Diocesan Synods, Presbyteral Councils, Diocesan Pastoral and Parish Pastoral Councils, and Diocesan and Parish Finance Councils. Each of these bodies plays a different role in decision-making, accountability and evaluation, and represents opportunities for the understanding and implementation of the Synod. ⁽¹⁰³⁾ Because a synodal Church is based upon the effectiveness, efficiency and vitality of these participatory bodies, and not just the nominal existence of them, the Synod Assembly insists they must be made mandatory. ⁽¹⁰⁴⁾

5. These structures should operate in a synodal manner - allowing for the election of members, utilizing the Conversation in the Spirit methodology where possible, and allowing the membership to propose agenda items. ⁽¹⁰⁵⁾ If this is not possible, the appropriate authority may appoint members, but attention must be paid to the diversity of membership. Greater involvement of women, young people, those living in poverty and on the margins must be encouraged. Also, baptized individuals who are living their faith in their ordinary lives, and not just those already involved in parish life, should be considered. ⁽¹⁰⁶⁾

6. The Synodal Assembly also proposes that the Diocesan Synod be more highly valued as a body for regular consultation between the Bishop and the People of God who are entrusted to him. This would be the place for listening, prayer and discernment appropriate to diocesan decision making. This is also a place where accountability and evaluation in key areas can occur - including implementation of the diocesan pastoral plan, reception of the synod processes, and safeguarding and administration of finances and temporal goods. ⁽¹⁰⁸⁾

Holy Spirit, give us ears to hear!

The Conversion of Processes – does not and will not happen by publishing a policy or making an acclamation. Working at becoming a more inclusive, transparent and accountable Church – however halting and seemingly inefficient it feels – is the only way to become a more inclusive, transparent and accountable Church. It is in that effort that we transform ourselves and our Church.

Holy Spirit, give us ears to hear, and the courage, integrity and energy to do your will.