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This div only appears when the trigger link is hovered over. Otherwise it is hidden from view. AccessBiomedical Science. AccessEmergency Medicine. As on any journey, we need to be aware of possible pitfalls that could hamper our progress during this time of synodality. The following are several pitfalls that must be avoided in order to promote the vitality and fruitfulness of the Synodal Process. Synodality is not a corporate strategic exercise. Rather it is a spiritual process that is led by the Holy Spirit.
We can be tempted to forget that we are pilgrims and servants on the path marked out for us by God. Our humble efforts of organization and coordination are at the service of God who guides us on our way.
We are clay in the hands of the divine Potter Isaiah The Synodal Process is an opportunity to open up, to look around us, to see things from other points of view, and to move out in missionary outreach to the peripheries. This requires us to think long-term. Nevertheless, fixating on the problems will only lead us to be overwhelmed, discouraged, and cynical.
We can miss the light if we focus only on the darkness. Instead of focusing only on what is not going well, let us appreciate where the Holy Spirit is generating life and see how we can let God work more fully. The Synodal Process will naturally call for a renewal of structures at various levels of the Church, in order to foster deeper communion, fuller participation, and more fruitful mission.
At the same time, the experience of synodality should not focus first and foremost on structures, but on the experience of journeying together to discerning the path forward, inspired by the Holy Spirit.
The conversion and renewal of structures will come about only through the on-going conversion and renewal of all the members of the Body of Christ.
In expressing the Gospel in our lives, lay women and men act as a leaven in the world in which we live and work. A Synodal Process is a time to dialogue with people from the worlds of economics and science, politics and culture, arts and sport, the media and social initiatives.
It will be a time to reflect on ecology and peace, life issues and migration. We must keep the bigger picture in view to fulfil our mission in the world. It is also an opportunity to deepen the ecumenical journey with other Christian denominations and to deepen our understanding with other faith traditions. As we proceed along the journey of the Synod, we need to be careful that, while our discussions might be wide-ranging, the Synodal Process maintains the goal of discerning how God calls us to walk forward together.
No one Synodal Process is going to resolve all our concerns and problems. This is the ardent prayer of Jesus to the Father, asking for unity among his disciples. The Holy Spirit leads us deeper into communion with God and one another. The seeds of division bear no fruit. It is contrary to the spirit of synodality to antagonize others or to encourage divisive conflicts that threaten the unity and communion of the Church,.
This approach may be easier to manage, but it ultimately ignores a significant proportion of the People of God. Figure 1. This infographic displays the overall flow of the Synodal Process. The General Secretariat publishes the Preparatory Document and the Vademecum as tools for the local Churches to carry out the diocesan phase of the Synod.
The fruits of this diocesan phase will be gathered into a synthesis for each local Church. Then a synthesis will be formulated by the episcopal conferences and synods of Oriental Churches, on the basis of the syntheses received from the local Churches.
Other ecclesial bodies will also receive this Vademecum and Questionnaire see Part 5 to take part in the consultation and can elaborate their own synthesis. The General Secretariat will formulate the first edition of the Instrumentum Laboris working document based on the syntheses received from episcopal conferences, synods of Oriental Churches, and the other ecclesial bodies mentioned by Episcopalis Communio. This first Instrumentum Laboris will then be discussed at the continental meetings see Part 3.
Based on the documents produced at the continental level, a second edition of the Instrumentum Laboris will be elaborated for the use of the Assembly of the Synod of Bishops in October General Secretariat of the Synod of Bishops. Much of the richness of this listening phase will come from discussions among parishes, lay movements, schools and universities, religious congregations, neighbourhood Christian communities, social action, ecumenical and inter-religious movements, and other groups. Bishops initiate the process, so it is likely that involvement at the diocesan level will be coordinated through the regular communication channels of the diocesan Bishop.
The aim is not to overwhelm dioceses and parishes, but rather to integrate the Synodal Process into the life of the local Church in creative ways that promote deepen communion, fuller participation, and a more fruitful mission.
However, if circumstances such as pandemic restrictions or physical distance make face-to-face interaction difficult, then it is possible to use moderated online discussion groups, self-guided online activities, chat groups, phone calls, and various forms of social communication, as well as paper-based and online questionnaires. Prayer materials, biblical reflections, and sacred music, as well as works of art, poetry, and so on, can also be used to stimulate reflection and dialogue.
This diocesan phase is an opportunity for parishes and dioceses to encounter, experience, and live out the synodal journey together, thus discovering or developing synodal tools and pathways that are best suited for their local context, which will ultimately become the new style of the local Churches on the path of synodality.
Thus this Synod not only expects responses that can assist the Assembly of the Synod of Bishops to be held in Rome in October , but also desires to promote and develop the practice and experience of being Synodal in the course of the process and in the future moving forward.
There are excellent resources available from those local Churches that have already embarked along this journey, such as the Methodological Guide for the Ecclesial Assembly of the Latin American Episcopal Conference and the Plenary Council of Australia and its key documents. We encourage you to consult these resources to assist and inspire your work in your local Church. Once the diocesan phase has culminated with a Diocesan Pre-Synodal Meeting and diocesan synthesis, the episcopal conferences and synods of Oriental Churches will compile the input and feedback that they have received from the dioceses and eparchies in order to formulate syntheses that aptly capture the contributions of participants at the local level.
Episcopal conferences and synods of Oriental Churches are called to discern and assemble this wider synthesis through a Pre-Synodal Meeting of their own.
These syntheses will then serve as the basis for the first edition of the Instrumentum Laboris , which will be published by the General Secretariat of the Synod of Bishops. These seven international meetings will in turn produce seven Final Documents that will serve as the basis for the second Instrumentum Laboris , which will be used at the Assembly of the Synod of Bishops in October Bishops and auditors will gather with the Holy Father Pope Francis in the Assembly of the Synod of Bishops in Rome in October to speak and listen to one another on the basis of the Synodal Process that began at the local level.
Since this Synod aims to promote a new style of living out the communion, participation, and mission of the Church, the implementation phase will be crucial for walking forward together on the path of synodality. This implementation is intended to reach all the local Churches throughout the world, so that the Synodal Process entire People of God as its point of departure as well as its point of arrival EC , 7.
The Diocesan Contact Person s and other persons and bodies that were involved in the diocesan phase can be helpful in this regard, including the Diocesan Pastoral Council, the Presbyteral Council, and Parish Pastoral Councils.
The hope is that the experience of the Synodal Process will bring about a new springtime for listening, discernment, dialogue, and decision-making, so that the whole People of God can better journey together with one another and the entire human family, under the guidance of the Holy Spirit.
This first stage of the Synodal Process provides the foundation for all the other phases that follow. More than simply responding to a questionnaire, the diocesan phase is meant to offer as many people as possible a truly synodal experience of listening to one another and walking forward together, guided by the Holy Spirit. The Spirit of God, who illuminates and brings to life this journey together, is the same Spirit who is at work in the mission that Jesus entrusted to his apostles.
John ; ; PD , The second image refers to the experience of the Holy Spirit in which Peter and the early community recognize the risk of placing unjustified limits on sharing the faith PD , We encourage you to reflect on these two images as a source of nourishment and inspiration in the Synodal Process. The Gospel constant approach of reaching out to people who are excluded, marginalized, and forgotten. As Peter was changed by his experience with Cornelius, so too we must allow ourselves to be transformed by what God is inviting us to.
Through the Synodal Process, God leads us on the common path of conversion by what we experience with one another. God reaches us through others and he reaches others through us, often in surprising ways. In order for this to happen, it is necessary to make significant efforts to involve the highest number of people possible in a meaningful way. This is the first responsibility of the Diocesan Contact Person s , appointed to guide and animate the diocesan phase of the Synodal Process.
Superficial or scripted input that does not accurately and richly represent the experience of the people will not be helpful, nor that which does not express the full range and diversity of experiences. In this sense, the diocesan phase should begin by finding the most effective ways of achieving the widest participation possible.
We must personally reach out to the peripheries, to those who have left the Church, those who rarely or never practice their faith, those who experience poverty or marginalization, refugees, the excluded, the voiceless, etc.
The heart of the synodal experience is listening to God through listening to one another, inspired by the Word of God. We listen to each other in order to better hear the voice of Holy Spirit speaking in our world today. This can take place over the course of one gathering, but we strongly encourage that several gatherings take place to allow for a more interactive atmosphere of sharing as people get to know each other, trust one another, and feel that they can speak more freely thus making it a truly synodal experience of journeying together.
In addition to the more formal aspects of speaking and listening to one another, it is important that gatherings have informal moments as well. Pilgrimages, group activities, artistic expressions, and even coffee breaks can help to foster a sense of community through the experience of sharing life with one another.
How these meetings take place will depend on your local circumstances. Several parishes can join together, as well as ministries such as pastoral health care or Catholic education, religious communities, lay movements, and ecumenical groups. Stimulus questions are suggested in the Questionnaire below Part 5 to initiate and facilitate this experience of sharing and listening. The aim is not to answer all of the questions, but to choose those that are most relevant in your local context.
You can also ask other questions, and we encourage you to do so. See Part 5 for some examples. At the same time, a synthesis will be written for each diocese, and ultimately for each episcopal conference. The goal of these syntheses, at any level, is not to produce a generic summary of everything that was said or to carry out an academic exercise. Rather, the synthesis is an act of discernment in choosing and writing what will contribute to the next stage of the Synodal Process, by being sent to the diocese in the case of consultation within the diocese and eventually the episcopal conference in the case of the synthesis written by the diocese.
In this sense, the synthesis does not only report common trends and points of convergence, but also highlights those points that strike a chord, inspire an original point of view, or open a new horizon. Something of the experience of the local gathering should be conveyed in the feedback: the attitudes of the participants, and the joys and challenges of engaging together in discernment.
The feedback received from these local gatherings will then be compiled in an overall synthesis at the diocesan level. The synthesis that each diocese will elaborate at the end of this work of listening and discernment will constitute its concrete contribution to the journey of the whole People of God. It can also serve as a helpful document for identifying next steps in the journey of the local Church on the path of synodality.
To facilitate the subsequent phases of the Synodal Process, it is important to condense the fruits of prayer and reflection into a maximum of ten pages.
Other texts can be attached to the diocesan synthesis in order to support or accompany its contents. The synthesis of each diocese or eparchy will then be transmitted to the episcopal conferences and synods of Oriental Churches. The episcopal conferences and synods of Oriental Churches will then submit this synthesis that they assemble to the General Secretariat of the Synod of Bishops, which will compose the first edition of the working document Instrumentum Laboris on the basis of what was shared and experienced at the local level.
Synodality does not exist without the pastoral authority of the College of Bishops, under the primacy of the Successor of Peter, as well as the pastoral authority of each diocesan Bishop in the diocese entrusted to his care.
The ministry of Bishops is to be pastors, teachers, and priests of sacred worship. Their charism of discernment calls them to be authentic guardians, interpreters, and witnesses to the faith of the Church. The fullness of the Synodal Process can only truly exist with the involvement of the local Churches, requiring the personal involvement of the diocesan Bishop.
The diversity of the local Churches and their context and culture bring different gifts to the whole, enriching the entire Body of Christ. Therefore, the primary role of the diocesan Bishop in this Synodal Process is to facilitate the synodal experience of the whole People of God on the journey towards a more Synodal Church.
The diocesan Bishop holds a key role in listening to the People of God in his diocesan Church. Under the inspiration of the Holy Spirit, the Bishop can discern the most fruitful processes for listening to the People of God in his diocese, along the path of synodality undertaken by the entire Church.
Together, they can prayerfully discern. The Bishop is encouraged to take an active role in the diocesan phase of this Synodal Process. His involvement should foster open dialogue amidst the diversity of the People of God. The Bishop can seek feedback and participation wherever helpful in the organization process. The Bishop is invited to communicate with the respective bodies, organizations, and structures in the diocese, including the Diocesan Pastoral Council, the Presbyteral Council, parishes, religious communities, lay movements, various pastoral ministries such as in schools and hospitals , and diocesan commissions to encourage their participation in the Synodal Process and to request their help as is fitting.
Under the authority of the Bishop, the Diocesan Contact Person s can communicate directly with the coordinators in parishes and other local communities to prepare and facilitate the consultation process. At the same time, the Bishop can ensure that appropriate resources are set aside, including financial, logistical, technical, and personnel resources.
The Bishop also has a role in encouraging the involvement of diverse groups and individuals so that the Synodal Process can be a truly collaborative effort, drawing on the wide participation of the faithful and reaching the full diversity of the People of God: priests, deacons, consecrated men and women, and the laity. Diocesan structures that already aim at exercising synodality can be a vital support in this regard, particularly the Diocesan Pastoral Council, the Presbyteral Council, Parish Pastoral Councils, etc.
A personal letter or even a video can be created in which the Bishop invites and encourages everyone in the diocese to participate in the process of listening, dialogue, and consultation.
It is recommended that the diocesan phase of the Synodal Process open and close with a liturgical celebration, over which the Bishop can preside. During the consultation process, the key role of the Bishop is to listen. Though the personal involvement of the diocesan Bishop in the listening process may take many forms, he is encouraged to take part and be attentive to the voice of the faithful.
Besides participating in local listening sessions across the diocese, the Bishop may convene ad-hoc small community gatherings of his own if he wishes to do so, inviting representatives from a cross-section of the diocese, especially those at the peripheries. In addition, he can also listen by reviewing the feedback gathered from the consultations, discerning what the Holy Spirit is saying through the people entrusted to his care.
On a regular basis, the Bishop should meet with the Diocesan Contact Person s to review progress of the consultation and address any challenges faced. Care should be taken to ensure that the presence of the Bishop and clergy does not have the inadvertent effect of stifling authentic and unfettered input by the faithful, especially in circumstances where there has been scandal, or simply because of cultural deference.
Finally, the Bishop convokes a Diocesan Pre-Synodal Meeting to culminate the diocesan phase, and works with the Diocesan Contact Person s to organize it. The Bishop can then review the diocesan synthesis in collaboration with the Diocesan Contact Person s before it is submitted to the episcopal conference. It is very important to note that the diocesan synthesis is not intended to reflect positively or negatively on the diocesan Bishop.
Rather, the diocesan synthesis should be an honest report of all that was shared during the diocesan phase of the Synodal Process, representing the variety of views and perspectives of the People of God. Understandably, embarking on this consultation process will evoke a range of feelings among pastoral leaders, from excitement and joy to anxiety, fear, uncertainty, or even scepticism.
Such nuanced reactions are often part of the synodal path. Bishops can acknowledge the mix of reactions arising in the diocese, while also encouraging openness to the Holy Spirit who often works in surprising and refreshing ways. As a good shepherd for his flock, the Bishop is called to go before the People of God, to stand in their midst, and to follow behind, ensuring that no one is left out or gets lost. The ministry of priests and deacons has two vital points of reference: on one hand, the diocesan Bishop; and on the other hand, the people entrusted to their pastoral care.
Thus the clergy present in the local Church provide a helpful point of connection between the Bishop and those they serve. This gives priests and deacons a key role in journeying together in the midst of the People of God, united with the Bishop and at the service of the faithful.
They are able to communicate to the people on behalf of the Bishop, and they are also able to communicate from the people to the Bishop. They are agents of communion and unity in building up the Body of Christ, helping the faithful to journey together, walking forward with one another in the midst of the Church. The clergy are likewise heralds of renewal, attentive to the evolving needs of their flock, and pointing out how the Holy Spirit is opening new pathways.
Finally, they are men of prayer who promote a genuinely spiritual experience of synodality, so that the People of God can be more attentive to the Holy Spirit and listen together to the will of God. In this sense, priests and deacons have a crucial role to play in accompanying the entire People of God on the path of synodality.
Their efforts towards promoting and putting in practice a more synodal way of being the Church of Christ are of vital importance. Priests and deacons can raise awareness about the synodal nature of the Church and the meaning of synodality in the parishes, ministries, and movements that they serve.
Priests and deacons are also called to support, encourage, promote, and enable the unfolding of the diocesan phase of the Synodal Process in the local Church.
They do so through the participatory bodies that are already established across the diocese, such as the Diocesan Pastoral Council, the Presbyteral Council, and Parish Pastoral Councils. At the same time, priests and deacons can find new and creative ways of fostering an authentically synodal experience among the lay faithful, in connection with the initiatives of the diocesan Bishop and the Diocesan Contact Person s that are designated for this Synodal Process. So too all the clergy, endowed with the sacred gifts and charisms received through their ordination, have a critical role to play in ensuring that this synodal experience is an authentic encounter with the Risen Christ, grounded in prayer, nourished by the celebration of the Eucharist, and inspired by listening to the Word of God.
The tasks involved in carrying out the listening and dialogue phase within each diocese will vary depending on local factors, but the general approach will involve the following steps:. Each diocese should select one or two individuals to serve as the Diocesan Contact Person s. Appendix A provides details of the responsibilities and desired qualities of these contact persons. Ideally, two co-leaders are appointed as a model of co-responsibility.
If there is more than one diocesan contact person, it is recommended that at least one woman and one man be appointed.
These may be voluntary or remunerated positions, and might be undertaken by person s already working within the diocese. Diocesan Contact Persons can be priests, religious, or lay people. Dioceses can reflect on the possible role of the Diocesan Contact Person s in continuing to serve the path of synodality in the diocese up to October and beyond.
The Diocesan Contact Person s will likely need to work with the collaboration of a core team, which can either be assembled through an open process of people expressing their interest, or by appointment of the diocesan Bishop. Members of the diocesan synodal team are likely to comprise representatives from parishes, movements, diocesan ministries, and religious communities.
They can be convened as an advisory and working body for the Diocesan Contact Person s. Beyond the diocesan phase of the current Synod, the diocesan synodal team can continue to promote and implement the path of synodality in the diocese into the future, in conjunction with the diocesan Bishop. The Preparatory Document and Vademecum provide information about the current Synod and offer guidelines for organizing the consultation process.
These documents are to be applied differently in diverse contexts, depending on the current realities and challenges in the local Church and in society, as well as any concurrent or recent synodal processes occurring in the diocese.
A prayerful reflection can be made with these documents to discern the key areas of focus for the diocese. Each diocese should aim for the widest participation possible, involving a variety of platforms.
These could include parish-level meetings, inter-parish gatherings, school-based groups, local associations, online platforms, special language groupings, and suitable means of reaching those who have been distant from the Church. Ideally, there would be opportunities for diverse groups to listen to one another.
Resources needed for the consultation process should be identified and made available, including an overall budget, physical facilities, and online platforms. Solidarity can be organized between dioceses to provide financial assistance and human resources as needed. The diocesan synodal team can work through coordinators to carry out the synodal consultation meeting across the diocese.
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Jesus Luengo Mena nace en Valladolid en De pequeno fija su residencia en Sevilla, ciudad en la que estudia Magisterio en la Escuela Normal y obtiene asimismo la Licenciatura en Geografia e Historia seccion Arte por la Universidad Hispalense.
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