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that knowledge, experience, education and inclination to voice one's views were more siloed. But in
an Internet world, there is much more „democratisation „of these, and therefore it could hardly be
argued that wisdom and insights should flow only from a highly centralised body. Now more than
ever before, the furthest members on the fringes have the access and desire to contribute.

Decisions are to be made through a process of discernment. Part of the process of discernment is
mutual respectful listening without the blinkers of prejudices and prejudgments. Listening is a
psychologically conducive means for the life of the community and a theological necessity. For, we
believe the Church is the temple of God with many gifts and charisms, and they should not be lost or
silenced but channelled towards the growth and flourishing of it. The fact that the Church is the work
of the Spirit in its faithful demands that there be a respectful listening, mutual learning and common
discerning of the path to journey together, and that is precisely the meaning of the word “synod” -
from synodos which means being together on the way, on a journey.

Again, listening is not to be viewed as an act of charity or courtesy extended to the faithful. Instead,
as equal citizens in the Church through baptism, members of the ecclesial community individually
and collectively have the right to be heard. Even more, the listening should go to the extent of
ascertaining the views and seeking the advice of the faithful again for the common good of the
Church community and its mission. Seeking advice expresses the respect the people are given and
the involvement in the concerns of the people.

In this context, it is good to read in the Preparatory Document the presentation of the person of Jesus
constantly in conversation with people of different kinds and backgrounds (no 17- 21). He does not
fail to address conflictual situations and give agency to his interlocutors. Moreover, there is a unique
tripartite relational dynamics between Jesus, the crowd, and the apostles. This dynamic is also
continued in the Acts of the Apostles as illustrated, for example, in the narrative of the conversion of
Cornelius (Acts 10).

True discernment happens when the members have the common good of the community as the goal
and not selfish motives and interests. Critiquing the political practice of his times, Augustine says,
when the members of a polity do not have as the goal the common good of justice, then they become
a band of robbers who share the booty among themselves. When personal agenda and self-
centredness replace common good, this could also happen in the Church - to the ministers and the
faithful.

The common good of the community should be the goal in every process of discernment and
decision. For this to happen, the Church is called to be permanently in the mode of conversion.
Continuous conversion of everyone, including the authority, is a requirement in the Church, and it
conforms to the spirit of the Gospel. This is often forgotten with severe consequences. The
conversion process takes place when, for example, the faithful and the ministers realise the truth of
interdependence in the community, namely that everyone with his or her talents and charisms build
up the Church. That is what the organic image of the Church as the body of Christ expresses.
Equally important elements of this conversion are listening, consulting, and jointly discerning a plan
of action for the community's common good. In short, as Lumen Gentium says, "all according to
their proper role may cooperate in this undertaking with one mind" (LG 30).

There are three basic requirements for the effective practice of synodality. First, there should be
circulation of information resulting in transparency. It means one should not take refuge under the
cloak of secrecy, which has been disastrous as experience has shown in many cases of clerical sexual
abuse. Second, Information is a prerequisite to taking enlightened decisions with a sense of co-
responsibility. Third, synodality calls for openness, so that there are no reservations on what could
be discussed. Felicitously, for the diocesan synod canon 465 lays

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