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down that “all questions proposed are to be subject to the free discussion of the members in the
sessions of the synod". Pope Francis has set an example at the universal level by removing all
restrictions on discussions in the Roman synods.

The earliest crisis in the Church, as depicted in Acts 6, was resolved not by any diktat or law by any
authority but through a conciliar and synodal practice, setting a primordial example for the future of
the Church. Again, at the Council of Jerusalem (Acts 15), a clash among two ideologically divided
groups came to an amicable settlement thanks to discernment and a consensus-building process. In
both cases, no unilateral decision of any one party was imposed on the other.

Experiences of today make it more and more evident that conflicts and dissent cannot be resolved by
enacting new laws or requiring oaths and professions of faith. This is a very dated and unreliable
practice that reveals a mind-set that cannot carry the Church forward into the future. This means
there should be a willingness to embrace a process that could be messy, at times ugly and at times
frustratingly slow. The temptation for elegant solutions and for efficiency could only hamper an
atmosphere of dialogue and genuine listening.

Synodality flowing from Sound Christian Anthropology
I suggest that besides the ecclesiology of Vatican II, synodality be based on sound Christian
anthropology. According to it, human beings are a mystery. With their knowledge and, intellect,
freedom and will, they participate in the divine mystery. Hence ecclesial community should par
excellence, respect this mystery that the faithful are as human beings. Mysterious, tortuous, and
inscrutable are how the human mind and heart work. What distinguishes human beings from animal
behaviour is that a person has the capacity to give a description and account of her intentions and
actions. Hence no person could be treated as an object lacking agency. The exercise of people‟s
mind and heart in terms of their perspectives, views, opinions, and intentions need the highest
respect and should be approached with a sense of sacredness and reverence. As the Gospels show
very vividly, Jesus shows deep respect to people, and he is attentive to what they think, what they
say, and how they view things, and this attentiveness is most evident when the person is poor,
excluded or oppressed.

Synodality will evoke among the faithful and the ministers a sense of wonder at everyone around
them and should be an opportunity to value everyone in his or her unique identity and difference.
This is a mystical and aesthetic experience, going far beyond mere cooperation and consensus
building exercises. Real happiness appears on our human horizon when we are able to experience
truth, goodness and beauty (satyam, sivam, sundaram) of human persons - the image of God, and
indeed of the entire creation. Karl Rahner famously stated, “the devout Christian of the future will
either be a „mystic‟, one who has „experienced‟ something, or he will cease to be anything at all.”
Rooted this way in deep Christian anthropology, synodality will create in the faithful and the
ministers - a new way of thinking - novus habitus mentis.

Synodality and Mission
The Church is not an organisation similar to an army where the foot soldiers execute the mission
commanded. On the contrary, the very essence of the Church is communion - chords of love, faith,
and hope bind all the baptised together for a common mission. This mission is to be discerned in
history by reading the signs of the times, and this is effectively done by reflecting and discerning
jointly. This process of deliberation and consensus-building contributes to the effectiveness of the
mission and evokes a sense of co-responsibility on the part of everyone in the Church community.

It is highly relevant to note here that in his Apostolic Exhortation Evangelii Gaudium, Pope Francis
sees mission as the “principal aim” of participative bodies in the Church.

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