Bishops process into St. Peter’s Basilica for the closing Mass of the first assembly of the Synod on Synodality on Oct. 29, 2023. / Credit: Vatican Media
Vatican City, Oct 1, 2024 / 13:05 pm (CNA).
As the Church kicks off the second session of the Synod on Synodality this week, it’s helpful to understand some key terms and concepts. This glossary aims to clarify important vocabulary related to the synod.
What is a synod?
A synod is traditionally a meeting of bishops gathered to discuss a theological or pastorally significant topic. The word “synod” comes from a Greek term meaning “to meet” or “to walk together” (“syn” = together; “hodos” = way or journey). From the first centuries, the term came to denote ecclesial assemblies of varying size and importance.
The Synod of Bishops was created in 1965 by Pope Paul VI toward the end of the Second Vatican Council (1962–1965) to foster a close union and collaboration between the pope and the bishops of the whole world and provide information and reflection on questions and situations touching upon the internal life of the Church and its necessary activity in the world of today.
Types of synods
Pope Paul VI established three types of synods:
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Ordinary — for matters concerning the good of the universal Church
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Extraordinary — for matters of pressing concern to the Church
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Special — focused chiefly on the concerns of a region or continent
Over the years, there have been 15 ordinary sessions, from 1967 to 2018; three extraordinary sessions, in 1969, 1985, and 2014; and 11 special synods, most recently in 2019, looking at the Pan-Amazonian region.
The synod functioned under Paul VI’s 1965 establishing decree, with some minor modifications under Pope John Paul II, until the current pontificate. The current two-part Synod on Synodality is considered the 16th Ordinary General Assembly of the Synod of Bishops.
Key terms
accountability The practice of taking responsibility for one’s actions and decisions, and being able to explain them.
co-responsibility The shared responsibility of all baptized members in the Church’s mission. A central theme in the synodal discussions was clarified in the 2024 synod document to distinguish between roles flowing from holy orders and those arising from baptism.
consensus In the context of the synod, consensus doesn’t mean uniformity or democratic majority but refers to the process of listening to one another in an environment of prayer and inner freedom.
consultation A process of listening, especially as it relates to hearing from the faithful and listening to their perspectives on matters of the Christian life, before undertaking a decision. According to the Synod on Synodality organizers, “This current synod seeks to broaden the experience of ‘consultation’ to move toward a more synodal Church that more fully listens to and engages the entire people of God.”
discernment The process of distinguishing or deciding between options, guided by the Holy Spirit. The synod organizers have stressed: “We listen to each other in order to discern what God is saying to all of us.”
ecumenical dialogue The relationship between the Catholic Church and other Christian churches in pursuit of full, visible unity.
facilitator A new role introduced in the Synod on Synodality. Facilitators are experienced individuals tasked with aiding the work in various moments of the assembly.
fraternal delegates Representatives from other Christian churches and ecclesial communities invited to participate in the synod as observers.
general congregation The assembly where all delegates, including the pope, participate in discussions.
Instrumentum Laboris Latin for “working document.” It serves as the basis for discussions during the synod. For the 2024 session, the second Instrumentum Laboris was published on July 9, 2024, and is 32 pages long. It clarified the Holy Father’s expressed desire for the deliberations of the synod to be more focused on concrete proposals for synodality rather than controversial topics.
living tradition The set of revealed truths — apostolic tradition — regarding faith and morals that are not contained in sacred Scripture but are transmitted faithfully and continuously from one generation to the next under the living teaching authority of the Catholic Church.
missio ad gentes The mission of the Catholic Church to bring the Gospel to those who do not know Christ or have abandoned the faith.
parrhesia A Greek term denoting courage or boldness, specifically the fearlessness that comes from the Holy Spirit. It was embodied in the hearts of the apostles at Pentecost and the courage it took among the early Christians to go out and proclaim the Gospel across the ancient world.
penitential rite A newly introduced element in the 2024 synod, where participants engage in a collective act of repentance and seeking forgiveness. This practice underscores the Church’s commitment to transparency and accountability and includes several notable innovations including the idea of “sins against synodality.”
people of God A key ecclesiological concept highlighted in the synod, emphasizing the community of all baptized faithful. The term came into particular use after Chapter 2 of the Dogmatic Constitution on the Church (Lumen Gentium) of the Second Vatican Council and claims roots in both scriptural and patristic images of the Church.
role of the Holy Spirit Pope Francis has repeatedly emphasized that the Holy Spirit is the true “protagonist” of the synod. This term has become one of the most frequently used during public interventions by participants.
sensus fidei Also called the “sensus fidelium” (“sense of the faithful”), the supernatural instinct of the faithful to recognize and endorse authentic Christian doctrine and practice. It is described in the Catechism of the Catholic Church (No. 92) as “the supernatural appreciation of faith on the part of the whole people, when, from the bishops to the last of the faithful, they manifest a universal consent in matters of faith and morals.”
structural changes Proposed alterations to decision-making processes within the Church aimed at widening participation of the laity while respecting episcopal authority.
study groups Ten groups were established to delve deeper into specific themes emerging from the synod’s first session. The most controversial topics raised at the first session — including authority, the possibility of women deacons, and the Church’s outreach to the LGBTQ community — were committed to the study groups to allow the synod participants to focus on ways for the Church to be truly synodal.
synodality A term emphasized in Pope Francis’ pontificate, generally understood to represent a process of discernment, with the aid of the Holy Spirit, involving bishops, priests, religious, and lay Catholics, each according to the gifts and charisms of their vocation.
synthesis report The document summarizing the discussions at the end of a synod phase. The document will be presented to Pope Francis and traditionally serves as the foundation for his own document, a postsynodal apostolic exhortation.
transparency The quality of being clear, open, and accountable in processes and decision-making.
women’s participation A notable feature of the 2023 and 2024 synod sessions is the participation of women with voting rights. In 2024, 54 women will again have the right to vote in the synod.
youth In Vatican terms, a “youth” is defined as a person between the ages of 16 and 35. This age range extends beyond what is typically considered a “youth” in many countries, particularly the United States.
Given the Synod on Synodality is an ongoing process, interpretations or applications of these terms may evolve as the Church continues its synodal journey.
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Women Deacons? Probably not. But how about ordaining married permanent Deacons to the Priesthood? Theologically, it’s not a big deal. Don’t get rid of celibacy for most Priests, but allow the Bishops, on a case by case basis, to ordain married permanent Deacons.
We already ordain married Anglican Priests who have converted, so his is not really a leap into the unknown.
Women have come a long way since the Apostle said women in church need keep their heads covered and their mouths shut. Furthermore, a woman must not have authority over men, or assume the role of teacher. Either Paul was a misogynist, had not entirely surrendered his Pharisaism, or was highly opinionated.
Nevertheless he had elicited and accepted ministerial help, assisting him in teaching the faith from several women during his missionary activity. Perhaps what he said above was contextual, women are prone to chatter before Mass. But then so are men. At any rate his pragmatism seems to have won the day, his likely succumbing to the realities of missionary work in unfamiliar territory. Amazing how exigency can cause us to reconsider things. Imagine if we didn’t have the religious orders and communities of women teaching us religion and more. Presently, with the loss of the sisters, religious education has suffered dramatically.
Most women seem to think the role of priesthood belongs to men. That’s basically a Catholic attitude related to the natural law, and scripturally revealed teaching that man is the head of family and by nature is the leader. An increased role in the Church for women is a good when not exaggerated. Certainly ordination to the priesthood is reserved to men in imitation of Christ. Diaconate has been questionable, the concern that it endangers a male priesthood. Africa presented a modifying perception of the role of women in ministry, when sisters, most often African familiar with environment and culture, were doing the work of priests and deacons in virtually inaccessible areas. Roman pontiffs have previously confirmed that sacred orders are reserved to men. I’m not convinced that what’s occurring today within the Synod will affect sacred orders, which Sister María de los Dolores Palencia Gómez perceives as “a sign of things to come in the Catholic Church”.
I personally think covering my head in a sacred place is a good thing. God may not require it, but it benefits me and reminds me where I am and in Whose presence.
I wish everyone would be quiet in the pews. Our pastor has tried charitably to explain that friendly chatter is a good thing outside of church but distracting and not appropriate before and after Mass. But he’s had little success convincing the congregation of that.
Suggest to your pastor that he leave the lights mostly turned off until a few minutes before Mass.
I will, thank you Peter.
Mrscracker. When I was a young soldier on leave in Spain, I was impressed with the Mantillas worn by women in church. Absolutely beautiful. Back home in the US I saw nothing like the flowing, beautifully designed, some intricately colored head coverings. I purchased one in Madrid for my Mom and sent it to her as a gift. She wore it faithfully at every Mass since. Saint Paul deserves some credit despite his…well, highly opinionated view of women.
Insofar as the chatting just prior to Mass it’s the priest’s responsibility to remind parishioners, kindly and explaining why they should prepare spiritually in silence. Unfortunately, clergy have been intimidated by parishioners who seem to think it’s their right, some responding with angry silence followed by resentment. Nevertheless, we’re doing parishioners a true service by asserting what’s best for their spiritual welfare.
Before backpedaling, Abbot “Lepori said that the question of women deacons needs to be addressed ‘from the awareness of what the Church is and the awareness of men and women’s vocations in the Church’.”
Apart from any pseudo-theological castles in the sky, historically women came very much into their own, in the Church, already in the 4th through 6th centuries when they also helped construct Christian Europe—as patronesses for the relics of saints as growth points for Christendom, and as helping the growing capacity of the Church to distribute alms. The classical city began to be redefined less as a two-story institution for plebs and patricians, and instead as very much including women and the poor.
Women also assisted in other (non-ordained) “deacon” capacities such as female baptisms by immersion. If today’s mongrel Synod evolves predictably toward yet another nuanced request for now a third study commission on sacramental deaconesses, probably with dominant lay membership, attention to relevant history should be an elementary requirement, e.g., Gerhard Muller, “Priesthood and Diaconate,” 2000/2002.
For the illiterati to suggest that the ordained diaconate is sorta sacramental and sorta not, would be to impose an imaginary third way, just as anti-binary gender theory imposes its protoplasmic “third way.”
Enough.
Humble longing to serve is a noble calling. Wishing women and men aspirants for holy service – strength, stamina, fervor, and zeal.
The key word being humble. Being a humble servant to the Body of Christ is not a path to prestige & empowerment but some women seem to confuse that. Truthfully, some men do likewise. Perhaps that’s how women got off course in the first place.