The XVI Ordinary General Assembly of the Synod of Bishops concluded in Rome on 29 October 2023. On all counts, it was a historic event: a grace-filled moment in a journey which began two years ago in October 2021 and will continue for another year. A Report of this phase of the Synod is now in the public domain; complementing this Report is a Letter (dated 25 October 2023) of the XVI Ordinary General Assembly of the Synod of Bishops to the People of God and the homily of Pope Francis at the Concluding Eucharist of the Synod of Bishops on 29 October 2023.

The 40-plus pages Synodal Document is called The Summary (or Synthesis) Report of the Synod, ‘A Synodal Church in Mission’ (dated 28 October 2023). The original is in Italian. The Document has an Introduction followed by three parts: Part I -- The Face of the Synodical Church; Part II -- All Disciples, All Missionaries; and Part III -- Weaving Bonds, Building Community; and then a Conclusion. Each of the three parts has chapters (seven in Part I and III and six in Part II). Finally, each chapter is further structured into convergences, issues to be addressed and proposals.

The convergences identify the fixed points to which reflection can look: They are like a map that allows us to orient ourselves on the path and not lose our way. The issues to be addressed collect the points on which we have recognized that it is necessary to continue theological, pastoral, canonical deepening: they are like crossroads on which we need to pause, to better understand the direction to take. The proposals, on the other hand, point to possible paths to take: some are suggested, some recommended, and some demanded with more strength and determination.

At the outset, it is important to highlight the fact that the document is intended to be both inspirational and directional. It is also meant to provide the necessary ‘seed’ for theological reflection and meaningful action. The concluding para of the introduction says exactly that: “In the coming months, the Bishops' Conferences and Hierarchical Structures of the Eastern Catholic Churches, acting as a liaison between the local Churches and the General Secretariat of the Synod, will play an important role in the development of the reflection. Starting from the convergences reached, they are called to focus on the most relevant and urgent issues and proposals, encouraging their theological and pastoral deepening and pointing out their canonical implications. We carry in our hearts the desire, sustained by hope, that the climate of mutual listening and sincere dialogue that we experienced during the days of working together in Rome will radiate in our communities and throughout the world, at the service of the growth of the good seed of the Kingdom of God.”

The first part of the document deals with ‘The Face of the Synodical Church.’ There is an unambiguous and natural flow in this part, which motivates the disciple of Jesus into deepening ones understanding of the faith, why synodality is a sine qua non today and how one can exercise one’s discipleship in reaching out to others in a more inclusive and compassionate manner. The entire document is very profound; every sentence, every para is pregnant with meaning, rich in theology and very directional. The document must be read in its entirety. Among the many points that could be highlighted are: “Synodality can be understood as the walk of Christians with Christ and toward the Kingdom, together with all humanity; mission-oriented, it involves coming together in assembly at the different levels of ecclesial life, listening to one another, dialogue, communal discernment, consensus-building as an expression of Christ's making himself present alive in the Spirit, and decision-making in differentiated co-responsibility. (1.h”)

“There is not just one kind of poverty. Among the many faces of the poor are those who lack the necessities to lead a dignified life. Then there are those of migrants and refugees; indigenous, original and Afro-descendant peoples; those who suffer violence and abuse, particularly women; people with addictions; minorities who are systematically denied a voice; abandoned elderly; victims of racism, exploitation and trafficking, particularly minors; exploited workers; economically excluded and others living in the peripheries. 

The most vulnerable of the vulnerable, on whose behalf constant advocacy is needed, are babies in the womb and their mothers. The Assembly is aware of the cry of the "new poor," produced by the wars and terrorism that mar many countries on different continents, and condemns the corrupt political and economic systems that cause them (4.c)”. The document does not mince words as it states, “Prophetic denunciation of situations of injustice and lobbying policy makers, which requires recourse to forms of diplomacy, must be kept in dynamic tension so as not to lose lucidity and fruitfulness. In particular, care must be taken to ensure that the use of public or private funds by Church structures does not condition the freedom to speak up for the demands of the Gospel (4.j)”. Adding for good measure, “The Church's social doctrine is a too little-known resource that needs to be invested in again. Let local churches commit themselves not only to make its contents better known, but to foster its appropriation through practices that put its inspiration into action. (4.n)”

The second part reiterates the non-negotiable that we are ‘All Disciples, All Missionaries’. There is absolutely no debate in the truth that the ‘Church is mission’ (8) stating “Rather than saying that the Church has a mission, we affirm that the Church is mission. "As the Father has sent me, I also send you" (Jn 20:21). The Church receives from Christ, the Father's Envoy, its own mission. Sustained and guided by the Holy Spirit, she proclaims and bears witness to the Gospel to those who do not know or accept it, with that preferential option for the poor that is rooted in Jesus' mission. In this way it contributes to the coming of the Kingdom of God, of which it "constitutes the germ and the beginning" (cf. LG 5). 

The chapter titled ‘Women in the life and mission of the Church’ is significant because for the very first time the Church makes a breakthrough in attempting to recognise the indispensable role of women in the Church. “Churches around the world have clearly formulated the call for greater recognition and enhancement of women's contributions and growth in the pastoral responsibilities entrusted to them in all areas of the Church's life and mission.” In order to give better expression to everyone's charisms and better respond to pastoral needs, how can the Church include more women in existing roles and ministries? If new ministries are needed, whose responsibility is it to discern, at what level and in what ways? It further says: “There is an urgent need to ensure that women can participate in decision-making processes and assume roles of responsibility in pastoral care and ministry. The Holy Father has significantly increased the number of women in positions of responsibility in the Roman Curia. The same should happen at other levels of Church life. Canon law should be adapted accordingly (9.m).”

The chapters, ‘The bishop in ecclesial communion’ and ‘The Bishop of Rome in the College of Bishops’ literally redefine the role of the hierarchy today in the context of the Synodal journey of communion, participation and mission. The document unequivocally states: “The bishop is, in his Church, primarily responsible for the proclamation of the Gospel and the liturgy. He leads the Christian community and promotes the care of the poor and the defines of the least. As a visible principle of unity, he has in particular the task of discerning and coordinating the different charisms and ministries raised by the Spirit for the proclamation of the Gospel and the common good of the community. Such ministry is realized in a synodal way when governance is exercised in co-responsibility, preaching from listening to the faithful People of God, sanctification and liturgical celebration from humility and conversion.” (12.b)

The third part is on ‘Weaving Bonds, Building Community’ which is in a way the essence of synodality. In one of the chapters, it says: “Formation for a synodal Church requires to be undertaken in a synodal way: the whole People of God are formed together as they walk together. There is a need to overcome the delegation mentality found in so many areas of pastoral ministry.” 

The Conclusion is aptly titled ‘To Continue the Journey’. It states, “Today, in a culture of striving for supremacy and obsession with visibility, the Church is called to repeat Jesus' words, to revive them in all their power. ‘To what can we compare the kingdom of God, or with what parable can we describe it?’ This question of the Lord illuminates the work now ahead of us. It is not a matter of scattering on many fronts, chasing after a  logic. Rather, it is a matter of grasping, among the many words and proposals in this Report, what presents itself as a small but future laden seed, and imagining how to deliver it to the soil that will make it mature for the lives of many. ‘How will this take place?’ asked Mary in Nazareth (Lk. 1:34) after hearing the Word. There is only one answer: to stand in the shadow of the Spirit and be enveloped by its power.”

Sr. M. Nirmalini A.C., the Superior General of the Apostolic Carmel, currently the President of the Conference of Religious, India was a member of the Synod, as an elected representative of the International Union of Superiors General (IUSG): a Catholic organization representing about 600,000 sisters and nuns from 80 countries worldwide. She says: “The document is the work of so many weeks of prayer and discernment, of conversations in the Spirit where egos had to let go off. This synodal journey signals a new way of being Church. The document would require all, especially our hierarchy and priests, to own it and accompany its flock, to listen to them and to discern together things that are at the service of the greater good of the larger Community. Personally, I am very happy to see the deserving dignity of women being given a little more focus. I need to be, however, patient to see the day when the points mentioned in the document, particularly about women, will percolate down at all levels of the Church and when women would be treated with equal respect, and involved in all decision-making processes”.

Winds of change are blowing in the Church. The journey ahead is mission! For the breath of the Lord’s Spirit to be truly upon us that are several important things which must be done immediately, individually and collectively. These include:

• To read, pray over, reflect/study, to write/speak/preach about the Synodal document; to discuss it in our communities/parishes /institutions; to organise Seminars/workshops on it; to popularise it;

• To have the openness and the willingness to internalise and actualise the document at every level; it should NOT be just another document;

• To ensure that there is dialogue and discernment before arriving at decisions; listening to each other is fundamental for a meaningful synodal process;

• To make our parish/diocesan councils, communities and congregations, institutions and initiatives, participative in attitude and actions; where collegiality is paramount;

• To address the relevant issues and see how best the proposals can be implemented;

• To enhance the role of the laity (particularly women) in all decision-making processes;

• To look for practical ways of addressing clericalism and patriarchy and how best transparency and accountability can be mainstreamed in Church governance.

On  19 March 2022 (Feast of St Joseph) the ninth anniversary of the formal inauguration of his pontificate, Pope Francis published Praedicate Evangelium (Preach the Gospel), his new constitution for the structure of the Roman Curia. It was a reform that was promised at the beginning of his pontificate. The Synodal journey and particularly the document which has emerged after the first phase of the Synod of Bishops is Pope Francis’ commitment (like that of his predecessor Pope John XXIII to allow the winds of change to blow into the Church).

Pope Francis made this very clear when, presiding at the concluding Eucharist of the Synod on 29 October, he said in his homily, “Brothers and sisters, the General Assembly of the Synod has now concluded. In this ‘conversation of the Spirit,’ we have experienced the loving presence of the Lord and discovered the beauty of fraternity. We have listened to one another and above all, in the rich variety of our backgrounds and concerns, we have listened to the Holy Spirit. Today we do not see the full fruit of this process, but with farsightedness we look to the horizon opening up before us. The Lord will guide us and help us to be a more synodal and missionary Church, a Church that adores God and serves the women and men of our time, going forth to bring to everyone the consoling joy of the Gospel. Brothers and sisters, I thank you for all that you have done during the Synod and for all you continue to do. Thank you for the journey we have made together, for your listening and your dialogue. In expressing my gratitude, I would also like to offer a prayer for all of us: may we grow in our worship of God and in our service to our neighbour. To adore and to serve. May the Lord accompany us. Let us go forward with joy!”

The ball is now in the court of each one of us: the answer is not blowing in the wind; it is living in the hearts and lives of all women and men of goodwill. In each one of us! The winds of change are blowing and we pray on our knees, 

Fill The Earth Bring It to Birth,
And Blow, Where You Will.
Blow, Blow, Blow till I Be,
The Breath of The Spirit,
Blowing in Me.

(Fr. Cedric Prakash SJ is a human right, reconciliation & peace activist/writer. Contact: cedricprakash@gmail.com)