Since the early centuries of Christianity, the pope has had help in governing the universal church. Throughout history, the power of the Roman Curia has been centralized in a curia of cardinals—at the expense of diminishing the role of the college of bishops. The Second Vatican Council’s contributions to the episcopate and the role of the laity inspired, if only in part, the reforms of Paul V and John Paul II. Praedicate Evangelium, the apostolic constitution authored by Pope Francis, emphasizes the pastoral dimension of the curia, the participation of the bishops, and the co-responsibility of all the faithful. It recognizes, for the first time in church history, the possibility that lay people can, in some cases, direct dicasteries. This historic statement is, however, a starting point for reform. Synodality and decentralization may require further changes both in the Roman Curia and at the diocesan level. In addition, there is an urgent need for the institutions and individuals involved in the central governance of the Catholic Church to ensure respect for the law, transparency, accountability, and anything that could constitute an abuse of power.

This essay proposes that the relationship between synodality and sacramental participation runs deep – so deep that one cannot be understood apart from the other. This is to say that there is no synodality apart from an understanding of synodality’s sacramental foundations and its own sacramental character and that the economy of sacramental grace cannot be fully realized by and within the ecclesial community without its fuller integration of synodal journeying together.

Pope Francis’s “Pilgrims of Hope” and Pope Leo’s emphasis on listening and dialogue invite us to reflect on how communal action within the College Theology Society fosters hope in a period of destabilizing social and ecclesial challenges. Hope is both a gift and a task—it sustains action for justice while being nurtured by such action. The story of Joseph of Arimathea provides an example of small, faithful acts of resistance to injustice and dehumanization, taken in community, that can generate hope. Our work together as a theological society and our new CTS initiatives—our visioning process, decolonization efforts, and renewed international partnerships—are practices of intentional communion that embody resistance to polarizing forces and open pathways for theological engagement that promote solidarity, hope, and human flourishing.

This article considers the following three matters: first, how every Christian tradition globally has its own system of canon law or other regulatory instruments; second, how these laws contribute to ecumenism as an instrument for greater visible communion between the separated churches of Christianity; and third, how a comparative approach to juridical ecumenism informs our understandings of synodality.

This article proposes that while the four instruments of communion of the Anglican Communion (the Archbishop of Canterbury, the Primates’ Meeting, the Lambeth Conference, and the Anglican Consultative Council) are not synods, they nevertheless manifest synodality. The historical origins of member church autonomy are first explored; then, each of the instruments is briefly discussed in turn; finally some suggestions are made for further exploration in the mode of receptive ecumenism.

One of the most enduring criticisms of papal infallibility is that it seems to set the pope apart from the Church. Much has already been done to correct this impression, but the current ‘synodal moment’ offers a unique opportunity to substantially further this ecclesiological integration. Along such lines, the present article first proposes that the teachings on infallibility in Lumen gentium be read through the chapter on the People of God (LG25 through LG12), thereby treating the pope as a member of the faithful and drawing out the charismatic dimension of infallibility. The article then pivots to exploring the widely overlooked Eastern Catholic reception of Vatican I. Specifically, it details the dogmatic importance of a clause added to Pastor aeternus by two patriarchs as part of their conditional acceptance – something drawing from a deeper tradition of synodal examination of papal teaching. These two sections converge to reveal a more synodal infallibility at the level of initial discernment and reception. More so, these genuinely synodal elements of papal infallibility are discovered as existing within the previous tradition. Elements that, going forward, can fruitfully be given a new hermeneutical priority.

This article discusses the significance of the extensive data-gathering procedures incorporated into recent synodal preparations and how they advance Pope Francis’s commitment to forging a church informed by a dialogue between theological ideas and empirical realities. Drawing on my prior case analysis of the Synod on the Family, I argue that despite the limits in place then on lay participation in the formal synod discussions, the diversity of the laity’s self-reported experiences penetrated the bishops’ deliberations. This achievement is in part a function of the synod communication structure whereby participants are allocated to shared-language groups, thus avoiding self-selection based on a priori doctrinal or country-specific biases; the resulting (forced) dialogue with difference helps foster the gradual development of more inclusive doctrinal framings as seen in the post-synodal Amoris Laetitia. In a historic expansion, the Synod on Synodality formally includes lay voting participants and therefore lay perspectives will directly shape the synod proposal outcomes. Like the bishops, lay Catholics do not speak with one voice, and thus the task of finding moral consensus will still necessarily require respectful mutual listening and reciprocal dialogue.

Pope Francis's has described his vision for a synodal Church, not simply as a once off programme of renewal, but as God's desire for the Church of the third millennium. As such, it aims to concretise the ecclesiology of the Second Vatican Council, making the Church today more manifestly one of communion, participation, and mission. It differs from previous synods and Councils in history in that it more directly invites and involves all the baptised in a direct process of listening and discernment to the voice of the Holy Spirit. This paper aims to understand from a theological perspective how listening will work in a synodal Church, by exploring firstly what we mean by the ecclesiology of communion from the Council. Such an ecclesiology, manifesting the equal dignity of the faithful in Christ, will ground listening at the level of participation in God as well as acknowledging the gift of infallibility given to the whole Church. It means calling on the Holy Spirit to help discern how and where, the apostolic deposit of faith has been received by members of the body. It also explores what we mean by listening to the sensus fidei of the whole body and how the authority of laity and hierarchy operate both in united but distinct ways within a synodal process grounded in communion ecclesiology. Overall, such listening is to be done carefully for the sake of the Church's mission as the sacrament of salvation to the world.

The aim of this paper is to appreciate more deeply the ecclesiological and missiological perspectives of synodality and thus to suggest that synodality is not something new or created as the whim of Pope Francis but that it is rooted in the Church's ecclesiology from its earliest times and as such finds an expression in the Church's life and mission. In this paper I will demonstrate that the Church has always been a synodal Church and what we are witnessing now is a valid theological development which takes us into the third millennium. I wish to set my examination of synodality in its ecclesiological and missiological perspectives and thereby posit that these two branches or routes lead into the one synodal pathway. I will show that as we examine the ecclesiological perspective of synodality we shall see that it is set in a renewed sense of mission. For this, we will need to co-operate with God and each other, as Pope Francis hinted at in 2015.

This paper works from the ITC document, Synodality in the Life and Mission of the Church (2018), to outline four essential components of an emergent theology of synodality: the claim that synodality is constitutive of the Church, an ecclesiology of communion, the ecclesial title People of God, and the sensus fidei. The paper then critically assesses the interplay of these four elements in the ITC document, along with the Vademecum and the Preparatory Document which were disseminated with the beginning of the synodal process itself (2021). Certain issues from this interplay, it is argued, require further reflection as this emergent theology develops: the theological weight of consensus, the degree to which belonging to the Church is (or is not) essentially discursive in character, how the sensus fidei seems to imply that the practice of the faith is an integral element of meaningful synodal participation by Catholics, and indeed, finally, the participation of those who do not bear the name of Christian.

‘Synod’ and ‘synodality’ have become synonymous with Pope Francis. Since Pope Paul VI instituted the Synod of Bishops as a permanent office in 1965, there hasn't been any pontificate that has given these matters as much profile and attention as his has. Why is this the case, and what is Pope Francis’ vision for a synodal Church? More fundamentally, what is synodality, according to tradition of the Church, and Pope Francis? Several years into both local and global synodal-type processes and formation gatherings, it seems many people, even prominent Church leaders, readily admit that they still do not fully understand it. For this reason, this article sets out to provide a general overview and introduction.

A synodal church makes assumptions about our basic ecclesial experience which takes place when we assemble liturgically, especially when we act eucharistically. The basic assumption is that we are a genuine human community knowing and relating to one another as brothers and sisters in baptism. Only real communities can authentically image the church's nature. This is a ‘bottom – up’ activity. If we wish this, then we must rediscover our liturgy and celebrate it in a new way as flowing out from a community and helping it to discover its own nature. This, in turn, makes demands on our understanding of ministry and its structures. While many Catholics endorse synodality, their willingness to change the shape of the presbyterate is uncertain.

The unprecedented participation by two Ojibwe-speaking Anishinabek lay delegates in the 1866 meeting of the Electoral Synod of the Anglican Diocese of Toronto garnered a brief flurry of contemporary journalistic coverage across a networked imperial and colonial press. In the most vivid reportage, the two delegates were dehumanized, reduced to the status of ‘Indian nags … becoming inoculated with the ways of Anglicans’. In another more distantly circulated representation, an Indigenous presence at the incipience of Canadian synodality was invested with different rhetorical significance, the unsettling scandal of their voting membership justifying the struggle for self-government in the nascent Anglican Churches of other colonies, thus laying bare anxieties about the precarious situation of colonial Anglicanism. Rather than presuming to interpret the experience and discourse of Indigenous Anglicans, nor simply documenting the first local episode of formal Indigenous involvement in the counsels of Anglicans in Canada, this paper introduces the Electoral Synod, the neglected texts that covered the event, along with the lives of the exoticized churchmen featured in their coverage.

The long-term ecclesiological trajectory of Pope Francis is towards a synodal Church. He has chosen this topic for the next World Synod of Bishops in 2022. Though a key theme of his pontificate, synodality is a contested notion. In 2018 the International Theological Commission (ITC) published its reflections on synodality in the life and mission of the Church. This article traces the understanding of synodality in the ITC document, offers an appraisal, and looks at some of the challenges facing Francis’ synodal project.

Beneath the appalling incidents of sexual abuse in the Church, there are key theological issues. Along with Pope Francis, I argue that central to this crisis is the abuse of power. I propose that part of the way to address this is through a discussion of the appropriate use of power; and perhaps the best way to think about the appropriate use of power is through the notion of the appropriate use of authority - as service. Here, I suggest there could be the beginning of an ecclesial response that would involve the wider Church along the developing lines of synodality that Pope Francis promotes. After an initial introduction focusing the abuse of authority and the call for a greater synodal way of relating in the Church, there is consideration of the vital foundation of authority rooted in intimacy with God. This leads to an exploration of the centrality of the example of Christ for authentic exercise of authority. Dialogue is seen as a healthy expression of authority, while living the tensions in the exercise of authority suggests a true witness to authority could be the formation of communities of discourse bearing many of the hallmarks of the synodal process.