Theology and Synodality: big mutual challenges

From April 27 to 29, the Faculty of Theology of the Gregorian University, in collaboration with the General Secretariat of the Synod, promoted an international conference entitled “Theology at the test of synodality”. The aim was to explore the conditions for a renewal of theology in line with the processes of discernment and reform that we have been called to undertake by Pope Francis, against the backdrop of a variety of experiences and visions of synodality arising from the synodal processes initiated in the whole Church two years ago. There is no doubt that the Pope’s intention is as clear as it is great: to listen to the voice of the Holy Spirit so as to occasion a change of mentality and culture in the mission of the Church for the 21st century.

Of course, there are many open questions, not only about the practical implementation of synodality and its guiding principles, but also with regard to what synodality means for theology as a whole, for its methodology and its content. One thing is certain: theology is not a passive observer, nor can it claim the right to become a “censor” of the synodal process; it is called to contribute actively to the discernment and fulfilment of this particular mission of the Church, now and in the future. The similarities between ‘synodality’ and ‘theology’ are abundantly clear. Indeed, both are caught in an inherent tension between their fundamental concern to proclaim Jesus Christ in a relevant and engaging language and the temptation to overflow theories with unclarified (pre-)conceptions. From this perspective, it seems almost logical that synodality and theology should cross paths, engage in direct dialogue and attentive listening, since both have much to learn from each other. Indeed, this approach has attracted a wide participation of students and teachers, as well as embassies, with many contributions in the national and international press and on social networks.

 

 

Dialogue and welcome

Cardinal Mario Grech, Secretary General of the Synod, Bishops Peter Comensoli (Melbourne-Australia) and Roberto Repole (Turin-Italy), theologians Christoph Theobald S.J. (France), Thomas Söding, Michael Seewald (Germany) and Piero Coda (Italy), Andrew Reception (Philippines) and Anne-Beatrice Faye (Morocco) were some of the many distinguished speakers at the conference.

Firstly, it became clear that the academic-theological context is indeed an appropriate environment for receiving and elaborating the questions raised by the Synod process itself, in order to respond adequately to the challenges facing the Church. The panellists, many of whom were involved in the Synod process at diocesan or national level, have had the opportunity to engage in open dialogue with one another. The conference thus provided a privileged space for sharing and reflecting on hopes, expectations and visions, including other perspectives. In particular, it was an opportunity to share the experiences of the various synodal processes, such as the Plenary Council in Australia or the Synodal Way in Germany, which were not otherwise widely known to one another. This event has opened up avenues of discussion and new horizons of understanding. Contributions from the African continent, on the other hand, highlighted the major challenges, such as the impact of poverty and climate change. In Asia, spiritual reflection has been at the heart of the Synod process so far.

Certain themes, such as the participation of women and the role of the laity in the life of the Church as a whole, were the common threads running through the Synod reflections in all continents. On the whole, the synodal process in the Church has been found to have a wide variety of colours and nuances, varying from one region of the world to another and involving multiple historical, cultural and political dimensions.

 

 

A Synodal Theology

The conference highlighted the prophetic mandate of theology, i.e., that it should be able to listen ‘stereophonically’ to God and neighbour in Church and society, especially to those in need and distress, both spiritually and socially. In all these situations, theologians are called to listen to the “signs of the times” and to contribute with their insights to the overcoming of divisions and to the building of consensus inside the Church. Therefore, the integration of spirituality into theology is as necessary as overcoming the separation between theology and pastoral care. There is always a risk of academic isolation or disconnection from the daily life and practice of Christian communities.

Existing forms of participation should be used to strengthen synodality as a form of participation for all, especially for women in the church. “Plenary Councils”, “Diocesan Synods”, “Diocesan Councils” and “Pastoral Councils” can all be strengthened without changing canon law. However, this requires a general change of mentality towards synodality among bishops, priests and the faithful.

The Second Vatican Council described the Church as the body of Christ in communion with Christ as its head (cf. Eph 4:15-16). Synodality thus expresses the Church’s capacity to live this communion as an extension of the same Trinitarian communion that Christ shares with the Father and the Holy Spirit.

The spirit of welcome shared during the days of the conference has shown that it is possible to receive and experience this gift of communion through listening and attentiveness to each other’s diverse forms of expression. It is precisely here that the importance of the formation (formatio) taking place in the theological faculties and institutes is revealed: spiritual, moral and even intellectual conversion to the truth belong together and form a unity.

 

 

Prospects and insights

The very purpose of the conference encourages us to give continuity to what we have begun, first with the publication of the Conference Proceedings, which will be followed by international meetings, building on and strengthening the relationships developed during these days.

Synodal theology turns discussion and reception into a theology of listening. Listening means not only “hearing” what is being said, but also understanding it in the context of human history built on the history of Salvation. For this reason, this act of listening is interdisciplinary and “networked”, i.e., it is closely linked to different cultures, persons, and their narratives, while at the same time it is received in the light of Revelation and Church Tradition. This practice of listening, accompanied by interdisciplinarity and increased networking, is becoming increasingly important, not only for special occasions such as conferences, but also for the activity of our Faculty of Theology in general. The encounter with synodality can indeed be considered a special time of grace.