For a Synodal Church:

Communion, Participation, and Mission

VADEMECUM
FOR THE SYNOD ON SYNODALITY

Official Handbook for Listening and Discernment in Local Churches:

First Phase [October 2021 – April 2022]
in Dioceses and Bishops’ Conferences
Leading up to the Assembly of Bishops in Synod in October 2023

SYNOD OF BISHOPS

Published by Secretary General of the Synod of Bishops

Via della Conciliazione 34, Vatican City
September 2021
Abbreviations

DV VATICAN COUNCIL II, Dogm. Const. Dei Verbum (18 November 1965)
EC FRANCIS, Ap. Const. Episcopalis communio (15 September 2018)
FT FRANCIS, Encyclical Letter Fratelli tutti (3 October 2020)
GS VATICAN COUNCIL II, Pastoral Const. Gaudium et spes (7 December 1965)
ITC, Sync International Theological Commission, Synodality in the life and mission of
the Church (2 March 2018)
LG VATICAN COUNCIL II, Dogm. Const. Lumen gentium (21 November 1964)
PD Preparatory Document
RM JOHN PAUL II, Encyclical Letter Redemptoris Missio (7 December 1990)
 Prayer for the Synod:
Adsumus Sancte Spiritus
Every session of the Second Vatican Council began with the prayer
Adsumus Sancte Spiritus, the first word of the original Latin, meaning, “We
stand before You, Holy Spirit,” which has been historically used at Councils,
Synods and other Church gatherings for hundreds of years, and is attributed
to Saint Isidore of Seville (c. 560 - 4 April 636). As we embrace this Synodal
Process, this prayer invites the Holy Spirit to be at work in us so that we may
be a community and a people of grace. For the Synodal journey from 2021 to
2023, we propose to the following simplified version,1 so that any group or
liturgical assembly can pray it more easily.

We stand before You, Holy Spirit,

as we gather together in Your name.

With You alone to guide us,

make Yourself at home in our hearts;
Teach us the way we must go
and how we are to pursue it.

We are weak and sinful;

do not let us promote disorder.
Do not let ignorance lead us down the wrong path
nor partiality influence our actions.

Let us find in You our unity

so that we may journey together to eternal life
and not stray from the way of truth
and what is right.

All this we ask of You,

who are at work in every place and time,
in the communion of the Father and the Son,
forever and ever.
Amen.

1 The original version of the Adsumus Sancte Spiritus can be found on the Synod website.
 Table of Contents

VADEMECUM DOCUMENT

1. Introduction
1.1 What is the purpose of this Vademecum?
1.2 What is Synodality? Background for this Synod
1.3 What is the aim of this Synod? Objectives of the Synodal Process
1.4 The theme for this Synod: Towards a Synodal Church: Communion,
Participation, and Mission
1.5 The Experience on the Local Level

2. Principles of a Synodal Process

2.1 Who can participate?
2.2 A process that is truly Synodal: Listening, Discernment, and
Participation
2.3 Attitudes for Participating in the Synodal Process
2.4 Avoiding Pitfalls

3. The Process of the Synod

3.1 The Diocesan Phase
3.2 The role of Episcopal Conferences and Synods of Oriental Churches
3.3 The Continental Phase
3.4 The Assembly of the Synod of Bishops

4. Travelling the Synodal Path in Dioceses

4.1 Summary of what is Envisaged in the Diocesan Phase
4.2 The Role of the Bishop during the Synodal Process
4.3 The Role of Priests and Deacons
4.4 The Roadmap (Sample Steps for the Diocesan Phase)
4.5 The Basic Ingredients of the Synodal Process

5. Resources for organizing the Synodal Process

5.1 Methodology for the Diocesan Synodal Process
5.2 The Informal Dimension of the Synodal Process
5.3 The Main Questions for Consultation

A Word of Gratitude

NOTE: This Vademecum is intended to be used by the entire Catholic Church. Therefore, “local
Church” refers interchangeably to a diocese, an eparchy, an ordinariate, or any equivalent
ecclesial body. Likewise, where this Vademecum uses the term “episcopal conference,” this
corresponds to the relevant synodal institution of each Church sui iuris.
APPENDICES

(A) The Diocesan Contact Person(s)/Team

a. The role and responsibilities of the Diocesan Contact Person(s)/Team
b. The qualities of the Diocesan Contact Person(s)

(B) Suggested Guide for Organizing a Synodal Consultation Meeting

(C) Diocesan Pre-Synodal Meeting

a. Introduction
b. Objectives
c. Participants
d. Agenda and form
e. Possibility of conducting online or hybrid synodal meetings (e-synodal
meetings)
f. Role of young people in online or hybrid meetings (e-synodal
meetings)

(D) Preparing the Diocesan Synthesis

a. What kind of feedback/response is expected in the diocesan
synthesis? Transmitting the fruits and diversity
of the Synodal experience
b. Suggested questions to guide the diocesan synthesis
c. Implementing the fruits of the diocesan synthesis in the local Church

RESOURCES FOR ORGANIZING THE SYNODAL PROCESS

I. Glossary of Terms
II. More Consultation Questions to Guide the Synodal Process
III. Involving Various Groups in the Synodal Process
IV. Guidelines and Tips for Listening at the Local Level
V. Biblical resources
VI. Liturgical resources
VII. Excerpts from Relevant Church Documents
VIII. The Meaning of Consensus in the Synodal Process

Synod FAQs (Frequently Asked Questions)

1. Introduction
1.1 What is the purpose of this Vademecum?

This Vademecum is designed as a handbook that accompanies the

Preparatory Document at the service of the synodal journey. The two
documents are complementary and should be read in tandem with one
another. In particular, the Vademecum offers practical support to the Diocesan
Contact Person(s) (or team), designated by the diocesan Bishop, to prepare
and gather the People of God so that they can give voice to their experience
in their local Church. This worldwide invitation to all the faithful is the first
phase of the XVI Ordinary General Assembly of the Synod of Bishops, whose
theme is “For a Synodal Church: communion, participation and mission.”

In creating the opportunity for listening and dialogue on the local level
through this Synod, Pope Francis is calling the Church to rediscover its deeply
synodal nature. This rediscovery of the synodal roots of the Church will involve
a process of humbly learning together how God is calling us to be as the
Church in the third millennium.

This handbook is offered as a guide to support each local Church’s efforts,

not as a rulebook. Those who are responsible for organizing the process of
listening and dialogue at the local level are encouraged to be sensitive to
their own culture and context, resources, and constraints, and to discern how
to implement this diocesan synodal phase, guided by their diocesan Bishop.
We encourage you to take useful ideas from this guide, but also to have your
own local circumstances as your starting point. New and creative pathways
may be found for working together among parishes and dioceses in order to
bring this Synodal Process to fruition. This Synodal Process need not be seen
as an overwhelming burden that competes with local pastoral care. Rather, it
is an opportunity to foster the synodal and pastoral conversion of each local
Church so as to be more fruitful in mission.

Many regions already have established processes for engaging with

the faithful at the level of their parishes, movements, and dioceses. We are
conscious that there are a number of countries where the local Church has
initiated a synodal conversation of its own, including the Ecclesial Assembly
in Latin America and the Caribbean, the Plenary Council in Australia, and
the synodal journeys in Germany and Ireland. There are also many diocesan
synods that have taken place all over the world, including several that are
currently underway. These regions and dioceses are called to creatively
articulate the synodal processes already underway with the phases of the
current Synod taking place across the entire Church. For certain other regions,
the experience of this Synodal Process is new and uncharted territory. Our
intention is that the resources offered through this Vademecum might provide
helpful tools at the service of all, by proposing good and fruitful practices that
can be adapted along the way as we journey together. In addition to this
handbook, the Vademecum includes: a) online liturgical, biblical, and prayer
resources, as well as b) more detailed methodological suggestions and tools,
c) examples from recent synodal exercises, and d) a Glossary of Terms for the
Synodal Process.

It is especially important that this listening process happen in a spiritual

setting that supports openness in sharing as well as hearing. For this reason,
you are encouraged to root the local experience of the Synodal Process in
meditation on Scripture, the liturgy, and prayer. In this way, our journey of
listening to one another can be an authentic experience of discerning the
voice of the Holy Spirit. Authentic discernment is made possible where there
is time for deep reflection and a spirit of mutual trust, common faith, and a
shared purpose.

The Preparatory Document reminds us of the context in which this Synod

is taking place – a global pandemic, local and international conflicts, growing
impact of climate change, migration, various forms of injustice, racism,
violence, persecution, and increasing inequalities across humanity, to name a
few. In the Church, the context is also marked by the suffering experienced by
minors and vulnerable people “due to sexual abuse, the abuse of power, and
the abuse of conscience perpetrated by a significant number of clerics and
consecrated persons.”2 With all this being said, we find ourselves at a crucial
moment in the life of the Church and the world. The COVID-19 pandemic has
made existing inequalities explode. At the same time, this global crisis has
revived our sense that we are all in the same boat, and that “one person’s
problems are the problems of all” (FT, 32). The context of the COVID-19
pandemic will surely affect the unfolding of the Synodal Process. This global
pandemic creates real logistical challenges, but also offers an opportunity to
promote the revitalization of the Church at a critical time in human history,
when many local Churches are facing various questions about the path
forward.

In the midst of this context, synodality represents the path by which the
Church can be renewed by the action of the Holy Spirit, listening together
to what God has to say to his people. However, this journey together not
only unites us more deeply with one another as the People of God, it also
sends us out to pursue our mission as a prophetic witness that embraces the
entire family of humanity, together with our fellow Christian denominations
and other faith traditions.

2 FRANCIS, Letter to the People of God (20 August 2018).

 1.2 What is Synodality? Background for this Synod

By convening this Synod, Pope Francis invites the entire Church to reflect
on a theme that is decisive for its life and mission: “It is precisely this path
of synodality which God expects of the Church of the third millennium.”3
Following in the wake of the renewal of the Church proposed by the Second
Vatican Council, this common journey together is both a gift and a task. By
reflecting together on the journey that has been made so far, the diverse
members of the Church will be able to learn from one another’s experiences
and perspectives, guided by the Holy Spirit (PD, 1). Enlightened by the Word
of God and united in prayer, we will be able to discern the processes to seek
God’s will and pursue the pathways to which God calls us – towards deeper
communion, fuller participation, and greater openness to fulfilling our mission
in the world. The International Theological Commission (ITC) describes
synodality this way:

‘Synod’ is an ancient and venerable word in the Tradition of the Church,

whose meaning draws on the deepest themes of Revelation […] It indicates
the path along which the People of God walk together. Equally, it refers
to the Lord Jesus, who presents Himself as ‘the way, the truth and the
life’ (Jn 14,6), and to the fact that Christians, His followers, were originally
called ‘followers of the Way’ (cf. Acts 9,2; 19,9.23; 22,4; 24,14.22).

First and foremost, synodality denotes the particular style that qualifies
the life and mission of the Church, expressing her nature as the People
of God journeying together and gathering in assembly, summoned by
the Lord Jesus in the power of the Holy Spirit to proclaim the Gospel.
Synodality ought to be expressed in the Church’s ordinary way of living
and working.

In this sense, synodality enables the entire People of God to walk forward
together, listening to the Holy Spirit and the Word of God, to participate in
the mission of the Church in the communion that Christ establishes between
us. Ultimately, this path of walking together is the most effective way of
manifesting and putting into practice the nature of the Church as the pilgrim
and missionary People of God (PD, 1).

The entire People of God shares a common dignity and vocation through
Baptism. All of us are called in virtue of our Baptism to be active participants in
the life of the Church. In parishes, small Christian communities, lay movements,
religious communities, and other forms of communion, women and men,
young people and the elderly, we are all invited to listen to one another in
order to hear the promptings of the Holy Spirit, who comes to guide our

3 FRANCIS, Address for the ceremony commemorating the 50th anniversary of the institution of the Synod of
Bishops (17 October 2015).
human efforts, breathing life and vitality into the Church and leading us into
deeper communion for our mission in the world. As the Church embarks on
this synodal journey, we must strive to ground ourselves in experiences of
authentic listening and discernment on the path of becoming the Church that
God calls us to be.

1.3 What is the aim of this Synod?

Objectives of the Synodal Process

The Church recognizes that synodality is an integral part of her very

nature. Being a synodal Church finds expression in ecumenical councils,
Synods of Bishops, diocesan Synods, and diocesan and parish councils.
There are many ways by which we experience forms of “synodality” already
across the Church. Yet being a synodal Church is not limited to these existing
institutions. Indeed, synodality is not so much an event or a slogan as a style
and a way of being by which the Church lives out her mission in the world. The
mission of the Church requires the entire People of God to be on a journey
together, with each member playing his or her crucial role, united with each
other. A synodal Church walks forward in communion to pursue a common
mission through the participation of each and every one of her members. The
objective of this Synodal Process is not to provide a temporary or one-time
experience of synodality, but rather to provide an opportunity for the entire
People of God to discern together how to move forward on the path towards
being a more synodal Church in the long-term.

One of the fruits of the Second Vatican Council was the institution of
the Synod of Bishops. While the Synod of Bishops has taken place up until
now as a gathering of bishops with and under the authority of the Pope, the
Church increasingly realizes that synodality is the path for the entire People
of God. Hence the Synodal Process is no longer only an assembly of bishops
but a journey for all the faithful, in which every local Church has an integral
part to play. The Second Vatican Council reinvigorated the sense that all the
baptised, both the hierarchy and the laity, are called to be active participants
in the saving mission of the Church (LG, 32-33). The faithful have received the
Holy Spirit in baptism and confirmation and are endowed with diverse gifts
and charisms for the renewal and building up of the Church, as members of
the Body of Christ. Thus the teaching authority of the Pope and the bishops
is in dialogue with the sensus fidelium, the living voice of the People of God
(cf. Sensus Fidei in the Life of the Church, 74). The path of synodality seeks
to make pastoral decisions that reflect the will of God as closely as possible,
grounding them in the living voice of the People of God (ICT, Syn., 68). It is
noted that collaborating with theologians – lay, ordained, and religious – can
be a helpful support in articulating the voice of the People of God expressing
the reality of the faith on the basis of lived experience.

While recent Synods have examined themes such as the new evangelization,
the family, young people, and the Amazon, the present Synod focuses on the
topic of synodality itself.

The current Synodal Process we are undertaking is guided by a fundamental

question: How does this “journeying together” take place today on different
levels (from the local level to the universal one), allowing the Church to
proclaim the Gospel? and what steps is the Spirit inviting us to take in order
to grow as a synodal Church? (PD, 2)

In this light, the objective of the current Synod is to listen, as the entire
People of God, to what the Holy Spirit is saying to the Church. We do so by
listening together to the Word of God in Scripture and the living Tradition
of the Church, and then by listening to one another, and especially to those
at the margins, discerning the signs of the times. In fact, the whole Synodal
Process aims at fostering a lived experience of discernment, participation,
and co-responsibility, where a diversity of gifts is brought together for the
Church’s mission in the world.

In this sense, it is clear that the purpose of this Synod is not to produce
more documents. Rather, it is intended to inspire people to dream about the
Church we are called to be, to make people’s hopes flourish, to stimulate
trust, to bind up wounds, to weave new and deeper relationships, to learn
from one another, to build bridges, to enlighten minds, warm hearts, and
restore strength to our hands for our common mission (PD, 32). Thus the
objective of this Synodal Process is not only a series of exercises that start and
stop, but rather a journey of growing authentically towards the communion
and mission that God calls the Church to live out in the third millennium.

This journey together will call on us to renew our mentalities and our
ecclesial structures in order to live out God’s call for the Church amid the
present signs of the times. Listening to the entire People of God will help
the Church to make pastoral decisions that correspond as closely as possible
to God’s will (ITC, Syn., 68) The ultimate perspective to orient this synodal
path of the Church is to serve the dialogue of God with humanity (DV, 2) and
to journey together the kingdom of God (cf. LG, 9; RM, 20). In the end, this
Synodal Process seeks to move towards a Church that is more fruitfully at the
service of the coming of the kingdom of heaven.
 1.4 The theme of this Synod, For a Synodal Church:
Communion, Participation, and Mission

In the ceremony to commemorate the 50th anniversary of the institution

of the Synod of Bishops in October 2015, Pope Francis declared that “the
world in which we live, and which we are called to love and serve, even with
its contradictions, demands that the Church strengthen cooperation in all
areas of her mission.” This call to cooperate in the mission of the Church is
addressed to the entire People of God. Pope Francis made this clear when
he issued a direct invitation to all the People of God to contribute to Church
efforts towards healing: “every one of the baptised should feel involved in
the ecclesial and social change that we so greatly need. This change calls
for a personal and communal conversion that makes us see things as the
Lord does.” In April 2021, Pope Francis initiated a synodal journey of the
whole People of God, to begin in October 2021 in each local Church and
culminating in October 2023 in the Assembly of the Synod of Bishops.

N
NIO
MI M MU
SS CO
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For a Synodal
Church
PARTICIPATION
KEY WORDS FOR THE SYNODAL PROCESS

The theme of the Synod is “For a Synodal Church: Communion,

Participation, and Mission.” The three dimensions of the theme are
communion, participation, and mission. These three dimensions are
profoundly interrelated. They are the vital pillars of a Synodal Church.
There is no hierarchy between them. Rather, each one enriches and
orients the other two. There is a dynamic relationship between the three
that must be articulated with all three in mind.

Communion: By his gracious will, God gathers us together as diverse

peoples of one faith, through the covenant that he offers to his people.
The communion we share finds its deepest roots in the love and unity of
the Trinity. It is Christ who reconciles us to the Father and unites us with
each other in the Holy Spirit. Together, we are inspired by listening to the
Word of God, through the living Tradition of the Church, and grounded
in the sensus fidei that we share. We all have a role to play in discerning
and living out God’s call for his people.

Participation: A call for the involvement of all who belong to the

People of God – laity, consecrated and ordained – to engage in the
exercise of deep and respectful listening to one another. This listening
creates space for us to hear the Holy Spirit together, and guides our
aspirations for the Church of the Third Millennium. Participation is based
on the fact that all the faithful are qualified and are called to serve one
another through the gifts they have each received from the Holy Spirit. In
a synodal Church the whole community, in the free and rich diversity of its
members, is called together to pray, listen, analyse, dialogue, discern and
offer advice on making pastoral decisions which correspond as closely as
possible to God’s will (ICT, Syn., 67-68). Genuine efforts must be made to
ensure the inclusion of those at the margins or who feel excluded.

Mission: The Church exists to evangelize. We can never be centred

on ourselves. Our mission is to witness to the love of God in the midst
of the whole human family. This Synodal Process has a deeply missionary
dimension to it. It is intended to enable the Church to better witness to the
Gospel, especially with those who live on the spiritual, social, economic,
political, geographical, and existential peripheries of our world. In this
way, synodality is a path by which the Church can more fruitfully fulfil her
mission of evangelization in the world, as a leaven at the service of the
coming of God’s kingdom.
 1.5 The Experience on the Local Level

The first phase of the Synodal Process is a listening phase in local Churches.
Following an opening celebration in Rome on Saturday, October 9, 2021, the
diocesan phase of the Synod will begin on Sunday, October 17, 2021. To assist
the initial phase of the synodal journey, the General Secretary of the Synod
of Bishops, Cardinal Mario Grech, wrote to each Bishop in May 2021, inviting
him to appoint a contact person or team to lead the local listening phase. This
person or team is also the liaison between the diocese and parishes, as well as
between the diocese and the episcopal conference. Local Churches are asked
to provide their responses to their episcopal conference to enable aggregation
of ideas prior to the deadline of April 2022. In this way, episcopal conferences
and the synods of Oriental Churches can in turn provide a synthesis to the
Synod of Bishops. This material will be synthesised as the basis for the writing
of two working documents (known as the Instrumentum Laboris). Finally, the
Assembly of the Synod of Bishops will be held in Rome in October 2023.

As stated in the Preparatory Document (no. 31):

The purpose of the first phase of the synodal journey is to foster a broad
consultation process in order to gather the wealth of the experiences
of lived synodality, in its different articulations and facets, involving the
Pastors and the Faithful of the [local] Churches at all the different levels,
through the most appropriate means according to the specific local
realities: the consultation, coordinated by the Bishop, is addressed “to the
Priests, Deacons and lay Faithful of their [local] Churches, both individually
and in associations, without overlooking the valuable contribution that
consecrated men and women can offer” (EC, 7). The contribution of
the participatory bodies of the [local] Churches is specifically requested,
especially that of the Presbyteral Council and the Pastoral Council,
from which “a synodal Church [can truly] begin to take shape.”4 Equally
valuable will be the contribution of other ecclesial entities to which the
Preparatory Document [and this Vademecum] will be sent, as well as that
of those who wish to send their own contribution directly. Finally, it will be
of fundamental importance that the voice of the poor and excluded also
find a place, not only that of those who have some role or responsibility
within the [local] Churches.

Religious communities, lay movements, associations of the faithful, and

other ecclesial groups are encouraged to participate in the Synodal Process
in the context of the local Churches. However, it is also possible for them,
and for any group or individual that does not have an opportunity to do so
at the local level, to contribute directly to the General Secretariat as stated

4 FRANCIS, Address at the Ceremony Commemorating the 50th Anniversary of the Institution of the Synod of
Bishops (17 October 2015).
in Episcopalis Communio (art. 6 on the Consultation of the People of God):

§1. The consultation of the People of God takes place in the particular
Churches, through the Synods of Bishops of the Patriarchal Churches and
the Major Archbishoprics, the Councils of Hierarchs and the Assemblies of
Hierarchs of the Churches sui iuris and through the Episcopal Conferences.
In each particular Church, the Bishops carry out the consultation of the
People of God by recourse to the participatory bodies provided for by the
law, without excluding other methods that they deem appropriate. §2. The
Unions, the Federations and the male and female Conferences of Institutes of
Consecrated Life and Societies of Apostolic Life consult the Major Superiors,
who in their turn may approach their own Councils and other members of the
Institutes and Societies in question. §3. In the same way, the Associations of
the Faithful recognized by the Holy See consult their own members. §4. The
dicasteries of the Roman Curia offer their contribution, taking account of their
respective particular areas of competence. §5. The General Secretariat of the
Synod may identify other forms of consultation of the People of God.

Each listening phase will be adapted to local circumstances. People in

remote communities with limited internet access are likely to have a different
involvement than those in urban settings. Communities currently in the grips
of the COVID-19 pandemic are likely to organize different dialogue and
listening opportunities than those with high rates of recovery. Whatever the
local circumstances, the Diocesan Contact Person(s) are encouraged to focus
on maximum inclusion and participation, reaching out to involve the greatest
number of people possible, and especially those on the periphery who are
often excluded and forgotten. Encouraging the widest participation possible
will help to ensure that the syntheses formulated at the levels of dioceses,
episcopal conferences, and the whole Church capture the true realities and
lived experience of the People of God. Because this engagement of the
People of God is foundational, and a first taste of the experience of synodality
for many, it is essential that each local listening exercise be guided by the
principles of communion, participation, and mission that inspire this synodal
path. The unfolding of the Synodal Process at a local level must also involve:

• Discernment through listening, to create space for the guidance of the

Holy Spirit.
• Accessibility, in order to ensure that as many people as possible can
participate, regardless of location, language, education, socio-economic
status, ability/disability, and material resources.
• Cultural awareness to celebrate and embrace the diversity within local
communities.
• Inclusion, making every effort to involve those who feel excluded or
marginalized.
 • Partnership based on the model of a co-responsible Church.
• Respect for the rights, dignity, and opinion of each participant.
• Accurate syntheses that truly captures the range of critical and
appreciative perspectives of all responses, including views that are
expressed only by a minority of participants.
• Transparency, ensuring that processes of invitation, involvement,
inclusion, and aggregation of input are clear and well communicated.
• Fairness, ensuring that participation in the listening process treats each
person equally, so that every voice can be duly heard.

The Diocesan Contact Person(s) are encouraged to tap into the richness of
the lived experience of Church in their local context. Throughout the diocesan
phase, it is helpful to keep in mind the principles of the Synodal Process and
the need for some structure to the conversation, so that it can be synthesised
and effectively inform the writing of the working documents (Instrumentum
Laboris). We aim to be attentive to how the Spirit speaks through the People
of God.
2. Principles of a Synodal Process
2.1 Who can participate?

We see throughout the Gospels how Jesus reaches out to all. He does
not only save people individually but as a people that he gathers together,
as the one Shepherd of the entire flock (cf. John 10:16). The ministry of Jesus
shows us that no one is excluded from God’s plan of salvation.

The work of evangelization and the message of salvation cannot be

understood without Jesus’ constant openness to the widest possible audience.
The Gospels refer to this as the crowd, composed of all the people who
follow Jesus along the path and everyone that Jesus calls to follow him. The
Second Vatican Council highlights that “all human beings are called to the
new people of God” (LG, 13). God is truly at work in the entire people that he
has gathered together. This is why “the entire body of the faithful, anointed
as they are by the Holy One, cannot err in matters of belief. They manifest this
special property by means of the whole people’s supernatural discernment
in matters of faith when from the Bishops down to the last of the lay faithful,
they show universal agreement in matters of faith and morals” (LG, 12). The
Council further points out that such discernment is animated by the Holy
Spirit and proceeds through dialogue among all peoples, reading the signs
of the times in faithfulness to the teachings of the Church.

In this light, the objective of this diocesan phase is to consult the People
of God so that the Synodal Process is carried out through listening to all the
baptized. By convoking this Synod, Pope Francis is inviting all the baptised to
participate in this Synodal Process that begins at the diocesan level. Dioceses
are called to keep in mind that the main subjects of this synodal experience
are all the baptised. Special care should be taken to involve those persons
who may risk being excluded: women, the handicapped, refugees, migrants,
the elderly, people who live in poverty, Catholics who rarely or never practice
their faith, etc. Creative means should also be found in order to involve
children and youth.

Together, all the baptised are the subject of the sensus fidelium, the living
voice of the People of God. At the same time, in order to participate fully
in the act of discerning, it is important for the baptised to hear the voices
of other people in their local context, including people who have left the
practice of the faith, people of other faith traditions, people of no religious
belief, etc. For as the Council declares: “The joys and the hopes, the griefs
and the anxieties of the men of this age, especially those who are poor or
in any way afflicted, these are the joys and the hopes, the griefs and the
anxieties of the followers of Christ. Indeed, nothing genuinely human fails to
raise an echo in their hearts” (GS, 1).

For this reason, while all the baptized are specifically called to take part
in the Synodal Process, no one – no matter their religious affiliation – should
be excluded from sharing their perspective and experiences, insofar as they
want to help the Church on her synodal journey of seeking what is good and
true. This is especially true of those who are most vulnerable or marginalized.

2.2 A Process that is truly Synodal: Listening, Discernment,

and Participation

The Synodal Process is first and foremost a spiritual process. It is not

a mechanical data-gathering exercise or a series of meetings and debates.
Synodal listening is oriented towards discernment. It requires us to learn and
exercise the art of personal and communal discernment. We listen to each
other, to our faith tradition, and to the signs of the times in order to discern
what God is saying to all of us. Pope Francis characterizes the two interrelated
goals of this process of listening: “to listen to God, so that with him we may
hear the cry of his people; to listen to his people until we are in harmony with
the will to which God calls us.”5
This kind of discernment is not only a one-time exercise, but ultimately a
way of life, grounded in Christ, following the lead of the Holy Spirit, living for
the greater glory of God. Communal discernment helps to build flourishing
and resilient communities for the mission of the Church today. Discernment
is a grace from God, but it requires our human involvement in simple ways:
praying, reflecting, paying attention to one’s inner disposition, listening and
talking to one another in an authentic, meaningful, and welcoming way.
The Church offers us several keys to spiritual discernment. In a spiritual
sense, discernment is the art of interpreting in what direction the desires of
the heart lead us, without letting ourselves be seduced by what leads us to
where we never wanted to go. Discernment involves reflection and engages
both the heart and head in making decisions in our concrete lives to seek and
find the will of God.
If listening is the method of the Synodal Process, and discerning is the
aim, then participation is the path. Fostering participation leads us out of
ourselves to involve others who hold different views than we do. Listening to
those who have the same views as we do bears no fruit. Dialogue involves
coming together across diverse opinions. Indeed, God often speaks through
the voices of those that we can easily exclude, cast aside, or discount. We
must make a special effort to listen to those we may be tempted to see as
unimportant and those who force us to consider new points of view that may
change our way of thinking.

5 FRANCIS, Address at the Ceremony Commemorating the 50th Anniversary of the Institution of the Synod of
Bishops (17 October 2015).
 2.3 Attitudes for Participating in the Synodal Process

On various occasions, Pope Francis has shared his vision for what the
practice of synodality looks like concretely. The following are particular
attitudes that enable genuine listening and dialogue as we participate in the
Synodal Process.

• Being synodal requires time for sharing: We are invited to speak

with authentic courage and honesty (parrhesia) in order to integrate
freedom, truth, and charity. Everyone can grow in understanding
through dialogue.
• Humility in listening must correspond to courage in speaking:
Everyone has the right to be heard, just as everyone has the right to
speak. Synodal dialogue depends on courage both in speaking and
in listening. It is not about engaging in a debate to convince others.
Rather, it is welcoming what others say as a way by which the Holy
Spirit can speak for the good of all (1 Corinthians 12:7).
• Dialogue leads us to newness: We must be willing to change our
opinions based on what we have heard from others.
• Openness to conversion and change: We can often be resistant to
what the Holy Spirit is trying to inspire us to undertake. We are called
to abandon attitudes of complacency and comfort that lead us to make
decisions purely on the basis of how things have been done in the past.
• Synods are an ecclesial exercise in discernment: Discernment is based
on the conviction that God is at work in the world and we are called to
listen to what the Spirit suggests to us.
• We are signs of a Church that listens and journeys: By listening, the
Church follows the example of God himself, who listens to the cry of his
people. The Synodal Process provides us with the opportunity to open
ourselves to listen in an authentic way, without resorting to ready-made
answers or pre-formulated judgments.
• Leave behind prejudices and stereotypes: We can be weighed down
by our weaknesses and sinfulness. The first step towards listening is
freeing our minds and hearts from prejudices and stereotypes that lead
us on the wrong path, towards ignorance and division.
• Overcome the scourge of clericalism: The Church is the Body of Christ
filled with different charisms in which each member has a unique role
to play. We are all interdependent on one another and we all share an
equal dignity amidst the holy People of God. In the image of Christ,
true power is service. Synodality calls upon pastors to listen attentively
to the flock entrusted to their care, just as it calls the laity to freely and
honestly express their views. Everyone listens to one other out of love,
in a spirit of communion and our common mission. Thus the power of
the Holy Spirit is manifested in manifold ways in and through the entire
 People of God.
• Cure the virus of self-sufficiency: We are all in the same boat. Together
we form the Body of Christ. Setting aside the mirage of self-sufficiency,
we are able to learn from each other, journey together, and be at the
service of one another. We can build bridges beyond the walls that
sometimes threaten to separate us – age, gender, wealth, ability,
education, etc.
• Overcoming ideologies: We must avoid the risk of giving greater
importance to ideas than to the reality of the life of faith that people
live in a concrete way.
• Give rise to hope: Doing what is right and true does not seek to attract
attention or make headlines, but rather aims at being faithful to God
and serving His People. We are called to be beacons of hope, not
prophets of doom.
• Synods are a time to dream and “spend time with the future”: We
are encouraged to create a local process that inspires people, with no
one excluded to create a vision of the future filled with the joy of the
Gospel. The following dispositions will help participants (cf. Christus
Vivit):
o An innovative outlook: To develop new approaches, with
creativity and a certain audacity.
o Being inclusive: A participatory and co-responsible Church,
capable of appreciating its own rich variety, embraces all those
we often forget or ignore.
o An open mind: Let us avoid ideological labels and make use of
all methodologies that have borne fruit.
o Listening to each and every one: By learning from one another,
we can better reflect the wonderful multi-faceted reality that
Christ’s Church is meant to be.
o An understanding of “journeying together”: To walk the path
that God calls the Church to undertake for the third millennium.
o Understanding the concept of a co-responsible Church: To
value and involve the unique role and vocation of each member
of the Body of Christ, for the renewal and building up of the
whole Church.
o Reaching out through ecumenical and interreligious dialogue:
To dream together and journey with one another throughout
the entire human family.
 2.4 Avoiding Pitfalls

As on any journey, we need to be aware of possible pitfalls that could

hamper our progress during this time of synodality. The following are several
pitfalls that must be avoided in order to promote the vitality and fruitfulness
of the Synodal Process.

1) The temptation of wanting to lead ourselves instead of being led by

God. Synodality is not a corporate strategic exercise. Rather it is a
spiritual process that is led by the Holy Spirit. We can be tempted to
forget that we are pilgrims and servants on the path marked out for us
by God. Our humble efforts of organization and coordination are at the
service of God who guides us on our way. We are clay in the hands of
the divine Potter (Isaiah 64:8).
2) The temptation to focus on ourselves and our immediate concerns.
The Synodal Process is an opportunity to open up, to look around us,
to see things from other points of view, and to move out in missionary
outreach to the peripheries. This requires us to think long-term. This
also means broadening our perspectives to the dimensions of the
entire Church and asking questions, such as: What is God’s plan for the
Church here and now? How can we implement God’s dream for the
Church on the local level?
3) The temptation to only see “problems.” The challenges, difficulties,
and hardships facing our world and our Church are many. Nevertheless,
fixating on the problems will only lead us to be overwhelmed,
discouraged, and cynical. We can miss the light if we focus only on
the darkness. Instead of focusing only on what is not going well, let us
appreciate where the Holy Spirit is generating life and see how we can
let God work more fully.
4) The temptation of focusing only on structures. The Synodal Process
will naturally call for a renewal of structures at various levels of the
Church, in order to foster deeper communion, fuller participation, and
more fruitful mission. At the same time, the experience of synodality
should not focus first and foremost on structures, but on the experience
of journeying together to discerning the path forward, inspired by the
Holy Spirit. The conversion and renewal of structures will come about
only through the on-going conversion and renewal of all the members
of the Body of Christ.
5) The temptation not to look beyond the visible confines of the Church.
In expressing the Gospel in our lives, lay women and men act as a
leaven in the world in which we live and work. A Synodal Process is a
time to dialogue with people from the worlds of economics and science,
politics and culture, arts and sport, the media and social initiatives. It
will be a time to reflect on ecology and peace, life issues and migration.
 We must keep the bigger picture in view to fulfil our mission in the
world. It is also an opportunity to deepen the ecumenical journey with
other Christian denominations and to deepen our understanding with
other faith traditions.
6) The temptation to lose focus of the objectives of the Synodal Process.
As we proceed along the journey of the Synod, we need to be careful
that, while our discussions might be wide-ranging, the Synodal Process
maintains the goal of discerning how God calls us to walk forward
together. No one Synodal Process is going to resolve all our concerns
and problems. Synodality is an attitude and an approach of moving
forward in a co-responsible way that is open to welcoming God’s fruits
together over time.
7) The temptation of conflict and division. “That they may all be one”
(John 17:21). This is the ardent prayer of Jesus to the Father, asking
for unity among his disciples. The Holy Spirit leads us deeper into
communion with God and one another. The seeds of division bear no
fruit. It is vain to try to impose one’s ideas on the whole Body through
pressure or to discredit those who feel differently.
8) The temptation to treat the Synod as a kind of a parliament. This
confuses synodality with a ‘political battle’ in which in order to govern
one side must defeat the other. It is contrary to the spirit of synodality
to antagonize others or to encourage divisive conflicts that threaten
the unity and communion of the Church,
9) The temptation to listen only to those who are already involved in
Church activities. This approach may be easier to manage, but it
ultimately ignores a significant proportion of the People of God.
 3. The Process of the Synod

Figure 1. This infographic displays the overall flow of the Synodal

Process. The General Secretariat publishes the Preparatory Document and
the Vademecum as tools for the local Churches to carry out the diocesan
phase of the Synod. The fruits of this diocesan phase will be gathered into
a synthesis for each local Church. Then a synthesis will be formulated by
the episcopal conferences and synods of Oriental Churches, on the basis
of the syntheses received from the local Churches. Other ecclesial bodies
will also receive this Vademecum and Questionnaire (see Part 5) to take part
in the consultation and can elaborate their own synthesis. These include
the Dicasteries of the Roman Curia, the Union of Superiors General and
International Union Superiors General (USG and UISG), other Unions and
Federations of Consecrated life, international lay movements, Universities,
and Faculties of Theology. The General Secretariat will formulate the first
edition of the Instrumentum Laboris (working document) based on the
syntheses received from episcopal conferences, synods of Oriental Churches,
and the other ecclesial bodies mentioned by Episcopalis Communio. This first
Instrumentum Laboris will then be discussed at the continental meetings (see
Part 3.3 below). Based on the documents produced at the continental level, a
second edition of the Instrumentum Laboris will be elaborated for the use of
the Assembly of the Synod of Bishops in October 2023 (General Secretariat
of the Synod of Bishops).
 3.1 The Diocesan Phase

Much of the richness of this listening phase will come from discussions
among parishes, lay movements, schools and universities, religious
congregations, neighbourhood Christian communities, social action,
ecumenical and inter-religious movements, and other groups. Bishops
initiate the process, so it is likely that involvement at the diocesan level will
be coordinated through the regular communication channels of the diocesan
Bishop. Those parishes with a Parish Pastoral Council, and those dioceses
with a Diocesan Pastoral Council, can make use of these existing “synodal”
bodies to organize, facilitate, and give life to the Synodal Process at the local
level, provided that efforts are made to reach out to the peripheries and to
those voices that are seldom heard. The aim is not to overwhelm dioceses
and parishes, but rather to integrate the Synodal Process into the life of
the local Church in creative ways that promote deepen communion, fuller
participation, and a more fruitful mission.

In this listening phase we encourage people to gather, respond to

stimulus questions/images/scenarios together, listen to each other, and
provide individual and group feedback, ideas, reactions, and suggestions.
However, if circumstances (such as pandemic restrictions or physical distance)
make face-to-face interaction difficult, then it is possible to use moderated
online discussion groups, self-guided online activities, chat groups, phone
calls, and various forms of social communication, as well as paper-based and
online questionnaires. Prayer materials, biblical reflections, and sacred music,
as well as works of art, poetry, and so on, can also be used to stimulate
reflection and dialogue.

This diocesan phase is an opportunity for parishes and dioceses to

encounter, experience, and live out the synodal journey together, thus
discovering or developing synodal tools and pathways that are best suited
for their local context, which will ultimately become the new style of the local
Churches on the path of synodality.

Thus this Synod not only expects responses that can assist the Assembly
of the Synod of Bishops to be held in Rome in October 2023, but also desires
to promote and develop the practice and experience of being Synodal in the
course of the process and in the future moving forward. There are excellent
resources available from those local Churches that have already embarked
along this journey, such as the Methodological Guide for the Ecclesial
Assembly of the Latin American Episcopal Conference and the Plenary
Council of Australia and its key documents. We encourage you to consult
these resources to assist and inspire your work in your local Church.
 3.2 The role of Episcopal Conferences and Synods
of Oriental Churches

Once the diocesan phase has culminated with a Diocesan Pre-Synodal

Meeting and diocesan synthesis, the episcopal conferences and synods
of Oriental Churches will compile the input and feedback that they have
received from the dioceses and eparchies in order to formulate syntheses that
aptly capture the contributions of participants at the local level. Episcopal
conferences and synods of Oriental Churches are called to discern and
assemble this wider synthesis through a Pre-Synodal Meeting of their own.

These syntheses will then serve as the basis for the first edition of the
Instrumentum Laboris, which will be published by the General Secretariat of
the Synod of Bishops.

3.3 The Continental Phase

This initial Instrumentum Laboris will be the “working document” for the
seven continental meetings: Africa (SECAM); Oceania (FCBCO); Asia (FABC);
Middle East (CPCO); Latin America (CELAM); Europe (CCEE) and North
America (USCCB and CCCB).

These seven international meetings will in turn produce seven Final

Documents that will serve as the basis for the second Instrumentum Laboris,
which will be used at the Assembly of the Synod of Bishops in October 2023.

3.4 The Assembly of the Synod of Bishops

Bishops and auditors will gather with the Holy Father Pope Francis in
the Assembly of the Synod of Bishops in Rome in October 2023 to speak
and listen to one another on the basis of the Synodal Process that began
at the local level. The aim of the Synod of Bishops is not to overshadow the
diocesan, episcopal conference/synod of Oriental Churches, and continental
phases, but rather to discern at a universal level the voice of the Holy Spirit
who has been speaking throughout the entire Church.
 3.5 The Implementation Phase

Since this Synod aims to promote a new style of living out the
communion, participation, and mission of the Church, the implementation
phase will be crucial for walking forward together on the path of synodality.
This implementation is intended to reach all the local Churches throughout
the world, so that the Synodal Process has the entire People of God as its
point of departure as well as its point of arrival (EC, 7). The Diocesan Contact
Person(s) and other persons and bodies that were involved in the diocesan
phase can be helpful in this regard, including the Diocesan Pastoral Council,
the Presbyteral Council, and Parish Pastoral Councils.

The hope is that the experience of the Synodal Process will bring about a
new springtime for listening, discernment, dialogue, and decision-making, so
that the whole People of God can better journey together with one another
and the entire human family, under the guidance of the Holy Spirit.
4. Travelling the Synodal
Path in Dioceses
4.1 Summary of what is envisaged in the diocesan phase

This first stage of the Synodal Process provides the foundation for all the
other phases that follow. More than simply responding to a questionnaire, the
diocesan phase is meant to offer as many people as possible a truly synodal
experience of listening to one another and walking forward together, guided
by the Holy Spirit.

The Spirit of God, who illuminates and brings to life this journey together,
is the same Spirit who is at work in the mission that Jesus entrusted to his
apostles. The Holy Spirit works through all the generations of disciples who
hear God’s Word and put it into practice. The Spirit sent by Christ does not
only confirm the continuity of the Gospel of Jesus, but illuminates the ever-
new depths of the Word of God and inspires the decisions necessary to sustain
the Church’s journey and invigorate her mission (cf. John 14:25-26; 15:26-27;
16:12-15) (PD, 16).

The Preparatory Document outlines two “images” from Scripture to

inspire our journey of building a synodal Church. The first image emerges
from the “community scene” that constantly accompanies the journey of
evangelization, since the preaching ministry of Jesus: everyone finds their
place – the crowd, the apostles, and the Lord (PD, 17-21). The second image
refers to the experience of the Holy Spirit in which Peter and the early
community recognize the risk of placing unjustified limits on sharing the faith
(PD, 22-24). We encourage you to reflect on these two images as a source of
nourishment and inspiration in the Synodal Process.

The Gospel witnesses to Jesus’ constant approach of reaching out to

people who are excluded, marginalized, and forgotten. A common trait
throughout Jesus’ ministry is that faith always emerges when people are
valued: their plea is heard, they are aided in their difficulty, their availability
is appreciated, their dignity is confirmed by God’s gaze and restored within
the community. As Peter was changed by his experience with Cornelius,
so too we must allow ourselves to be transformed by what God is inviting
us to. Through the Synodal Process, God leads us on the common path of
conversion by what we experience with one another. God reaches us through
others and he reaches others through us, often in surprising ways.

In order for this to happen, it is necessary to make significant efforts to

involve the highest number of people possible in a meaningful way. This is the
first responsibility of the Diocesan Contact Person(s), appointed to guide and
animate the diocesan phase of the Synodal Process. Superficial or scripted
input that does not accurately and richly represent the experience of the
people will not be helpful, nor that which does not express the full range and
diversity of experiences.

In this sense, the diocesan phase should begin by finding the most effective
ways of achieving the widest participation possible. We must personally reach
out to the peripheries, to those who have left the Church, those who rarely or
never practice their faith, those who experience poverty or marginalization,
refugees, the excluded, the voiceless, etc.

The heart of the synodal experience is listening to God through listening

to one another, inspired by the Word of God. We listen to each other in order
to better hear the voice of Holy Spirit speaking in our world today. This can
take place over the course of one gathering, but we strongly encourage that
several gatherings take place to allow for a more interactive atmosphere of
sharing as people get to know each other, trust one another, and feel that they
can speak more freely thus making it a truly synodal experience of journeying
together. In addition to the more formal aspects of speaking and listening to
one another, it is important that gatherings have informal moments as well.
Pilgrimages, group activities, artistic expressions, and even coffee breaks can
help to foster a sense of community through the experience of sharing life
with one another.

How these meetings take place will depend on your local circumstances.
Several parishes can join together, as well as ministries such as pastoral
health care or Catholic education, religious communities, lay movements, and
ecumenical groups.

Stimulus questions are suggested in the Questionnaire below (Part 5) to

initiate and facilitate this experience of sharing and listening. The aim is not
to answer all of the questions, but to choose those that are most relevant in
your local context. You can also ask other questions, and we encourage you
to do so. As a general guide, give more emphasis to the types of questions
that evoke personal stories and real-life experiences rather than “doctrinal”
statements. See Part 5 for some examples.

The feedback received throughout the listening process should be

gathered into a “synthesis.” As explained in the roadmap below (Part 4.4),
a synthesis should be written any time there is a gathering in the diocese to
respond to the questions outlined in this Vademecum (Part 5). At the same
time, a synthesis will be written for each diocese, and ultimately for each
episcopal conference. The goal of these syntheses, at any level, is not to
produce a generic summary of everything that was said or to carry out an
academic exercise. Rather, the synthesis is an act of discernment in choosing
and writing what will contribute to the next stage of the Synodal Process,
by being sent to the diocese (in the case of consultation within the diocese)
and eventually the episcopal conference (in the case of the synthesis written
by the diocese). In this sense, the synthesis does not only report common
trends and points of convergence, but also highlights those points that strike
a chord, inspire an original point of view, or open a new horizon. The synthesis
should pay special attention to the voices of those who are not often heard
and integrate what we could call the “minority report.” The feedback should
not only underline positive experiences but also bring to light challenging and
negative experiences in order to reflect the reality of what has been listened
to. Something of the experience of the local gathering should be conveyed
in the feedback: the attitudes of the participants, and the joys and challenges
of engaging together in discernment.

The feedback received from these local gatherings will then be compiled
in an overall synthesis at the diocesan level. The synthesis that each diocese will
elaborate at the end of this work of listening and discernment will constitute
its concrete contribution to the journey of the whole People of God. It can
also serve as a helpful document for identifying next steps in the journey of
the local Church on the path of synodality. To facilitate the subsequent phases
of the Synodal Process, it is important to condense the fruits of prayer and
reflection into a maximum of ten pages. Other texts can be attached to the
diocesan synthesis in order to support or accompany its contents.

The synthesis of each diocese or eparchy will then be transmitted to

the episcopal conferences and synods of Oriental Churches. In turn, these
bodies will draft their own synthesis with the same spirit of discernment as
described above, on the basis of the diocesan/eparchial syntheses that they
have received. The episcopal conferences and synods of Oriental Churches
will then submit this synthesis that they assemble to the General Secretariat
of the Synod of Bishops, which will compose the first edition of the working
document (Instrumentum Laboris) on the basis of what was shared and
experienced at the local level.
 4.2 The Role of the Bishop in the Synodal Process

Synodality does not exist without the pastoral authority of the College
of Bishops, under the primacy of the Successor of Peter, as well as the
pastoral authority of each diocesan Bishop in the diocese entrusted to his
care. The ministry of Bishops is to be pastors, teachers, and priests of sacred
worship. Their charism of discernment calls them to be authentic guardians,
interpreters, and witnesses to the faith of the Church. In and from the local
Churches exists the one unique Catholic Church (LG, 23). The fullness of the
Synodal Process can only truly exist with the involvement of the local Churches,
requiring the personal involvement of the diocesan Bishop. “In virtue of this
catholicity, each part contributes its own gifts to other parts and to the entire
church, so the whole and each of the parts are strengthened by the common
sharing of all things and by the common effort to achieve fullness in unity”
(LG, 13). The diversity of the local Churches and their context and culture
bring different gifts to the whole, enriching the entire Body of Christ. This is
key to understanding the Church’s path of synodality.

Therefore, the primary role of the diocesan Bishop in this Synodal

Process is to facilitate the synodal experience of the whole People of God
on the journey towards a more Synodal Church. The diocesan Bishop holds
a key role in listening to the People of God in his diocesan Church. Under
the inspiration of the Holy Spirit, the Bishop can discern the most fruitful
processes for listening to the People of God in his diocese, along the path
of synodality undertaken by the entire Church. To assist the diocesan Bishop
in this task, he is to appoint the Diocesan Contact Person or Team. Together,
they can prayerfully discern. The Bishop is encouraged to take an active role
in the diocesan phase of this Synodal Process. His involvement should foster
open dialogue amidst the diversity of the People of God.

The Bishop can seek feedback and participation wherever helpful in the
organization process. The Bishop is invited to communicate with the respective
bodies, organizations, and structures in the diocese, including the Diocesan
Pastoral Council, the Presbyteral Council, parishes, religious communities,
lay movements, various pastoral ministries (such as in schools and hospitals),
and diocesan commissions to encourage their participation in the Synodal
Process and to request their help as is fitting. Under the authority of the
Bishop, the Diocesan Contact Person(s) can communicate directly with the
coordinators in parishes and other local communities to prepare and facilitate
the consultation process.

At the same time, the Bishop can ensure that appropriate resources are
set aside, including financial, logistical, technical, and personnel resources.
The Bishop also has a role in encouraging the involvement of diverse groups
and individuals so that the Synodal Process can be a truly collaborative effort,
drawing on the wide participation of the faithful and reaching the full diversity
of the People of God: priests, deacons, consecrated men and women, and
the laity. Diocesan structures that already aim at exercising synodality can be
a vital support in this regard, particularly the Diocesan Pastoral Council, the
Presbyteral Council, Parish Pastoral Councils, etc.

A personal letter or even a video can be created in which the Bishop

invites and encourages everyone in the diocese to participate in the process
of listening, dialogue, and consultation. It is recommended that the diocesan
phase of the Synodal Process open and close with a liturgical celebration,
over which the Bishop can preside.

During the consultation process, the key role of the Bishop is to listen.
Though the personal involvement of the diocesan Bishop in the listening
process may take many forms, he is encouraged to take part and be attentive to
the voice of the faithful. Besides participating in local listening sessions across
the diocese, the Bishop may convene ad-hoc small community gatherings of
his own if he wishes to do so, inviting representatives from a cross-section of
the diocese, especially those at the peripheries. In addition, he can also listen
by reviewing the feedback gathered from the consultations, discerning what
the Holy Spirit is saying through the people entrusted to his care. On a regular
basis, the Bishop should meet with the Diocesan Contact Person(s) to review
progress of the consultation and address any challenges faced. Care should
be taken to ensure that the presence of the Bishop and clergy does not have
the inadvertent effect of stifling authentic and unfettered input by the faithful,
especially in circumstances where there has been scandal, or simply because
of cultural deference.

Finally, the Bishop convokes a Diocesan Pre-Synodal Meeting to culminate

the diocesan phase, and works with the Diocesan Contact Person(s) to
organize it. This gathering should seek wide representation from across the
diocese with the aim of coming together to pray, listen, reflect, and discern the
synodal path along which God’s Spirit is calling the whole diocese. The Bishop
can then review the diocesan synthesis in collaboration with the Diocesan
Contact Person(s) before it is submitted to the episcopal conference. It is
very important to note that the diocesan synthesis is not intended to reflect
positively or negatively on the diocesan Bishop. Rather, the diocesan synthesis
should be an honest report of all that was shared during the diocesan phase
of the Synodal Process, representing the variety of views and perspectives of
the People of God.

Understandably, embarking on this consultation process will evoke a

range of feelings among pastoral leaders, from excitement and joy to anxiety,
fear, uncertainty, or even scepticism. Such nuanced reactions are often part of
the synodal path. Bishops can acknowledge the mix of reactions arising in the
diocese, while also encouraging openness to the Holy Spirit who often works
in surprising and refreshing ways. As a good shepherd for his flock, the Bishop
is called to go before the People of God, to stand in their midst, and to follow
behind, ensuring that no one is left out or gets lost.

4.3 The Role of Priests and Deacons in the Synodal Process

The ministry of priests and deacons has two vital points of reference: on
one hand, the diocesan Bishop; and on the other hand, the people entrusted
to their pastoral care. Thus the clergy present in the local Church provide a
helpful point of connection between the Bishop and those they serve. This
gives priests and deacons a key role in journeying together in the midst of the
People of God, united with the Bishop and at the service of the faithful. They
are able to communicate to the people on behalf of the Bishop, and they are
also able to communicate from the people to the Bishop. They are agents of
communion and unity in building up the Body of Christ, helping the faithful
to journey together, walking forward with one another in the midst of the
Church. The clergy are likewise heralds of renewal, attentive to the evolving
needs of their flock, and pointing out how the Holy Spirit is opening new
pathways. Finally, they are men of prayer who promote a genuinely spiritual
experience of synodality, so that the People of God can be more attentive to
the Holy Spirit and listen together to the will of God.

In this sense, priests and deacons have a crucial role to play in accompanying
the entire People of God on the path of synodality. Their efforts towards
promoting and putting in practice a more synodal way of being the Church
of Christ are of vital importance. Priests and deacons can raise awareness
about the synodal nature of the Church and the meaning of synodality in
the parishes, ministries, and movements that they serve. Priests and deacons
are also called to support, encourage, promote, and enable the unfolding
of the diocesan phase of the Synodal Process in the local Church. They do
so through the participatory bodies that are already established across the
diocese, such as the Diocesan Pastoral Council, the Presbyteral Council, and
Parish Pastoral Councils. The involvement of the “synodal” bodies of the
local Churches is specifically requested, especially the Presbyteral Council
and the Pastoral Council (PD, 31). On the Church’s path of synodality, these
participatory bodies on the diocesan level “can prove fundamental, and from
here a synodal Church can begin to emerge” (EC, 7).

At the same time, priests and deacons can find new and creative ways
of fostering an authentically synodal experience among the lay faithful, in
connection with the initiatives of the diocesan Bishop and the Diocesan
Contact Person(s) that are designated for this Synodal Process. It is worth
noting that the consultation undertaken by the diocesan phase of the Synodal
Process is coordinated by the diocesan Bishop and addressed “to the priests,
deacons and lay faithful of their [local] Churches, both individually and in
associations, without overlooking the valuable contribution that consecrated
men and women can offer” (EC, 7).

The Preparatory Document tells us that in the ministry of Jesus, “The

election of the apostles is not the privilege of an exclusive position of power
and separation but the grace of an inclusive ministry of blessing and fellowship.
Thanks to the gift of the Spirit of the Risen Lord, they are to guard the place
of Jesus, without replacing him: not to put filters on his presence, but to make
it easy to encounter him” (PD, 19). So too all the clergy, endowed with the
sacred gifts and charisms received through their ordination, have a critical
role to play in ensuring that this synodal experience is an authentic encounter
with the Risen Christ, grounded in prayer, nourished by the celebration of the
Eucharist, and inspired by listening to the Word of God.

4.4 The Roadmap (Sample Steps for the Diocesan Phase)

The tasks involved in carrying out the listening and dialogue phase within
each diocese will vary depending on local factors, but the general approach
will involve the following steps:

1. Appointing the Diocesan Contact Person(s)

Each diocese should select one or two individuals to serve as the Diocesan
Contact Person(s). Appendix A provides details of the responsibilities
and desired qualities of these contact persons. Ideally, two co-leaders are
appointed as a model of co-responsibility. If there is more than one diocesan
contact person, it is recommended that at least one woman and one man
be appointed. These may be voluntary or remunerated positions, and might
be undertaken by person(s) already working within the diocese. Diocesan
Contact Persons can be priests, religious, or lay people. Dioceses can reflect
on the possible role of the Diocesan Contact Person(s) in continuing to serve
the path of synodality in the diocese up to October 2023 and beyond.

2. Setting up a diocesan synodal team

The Diocesan Contact Person(s) will likely need to work with the
collaboration of a core team, which can either be assembled through an
open process of people expressing their interest, or by appointment of the
diocesan Bishop. Members of the diocesan synodal team are likely to comprise
representatives from parishes, movements, diocesan ministries, and religious
communities. They can be convened as an advisory and working body for
the Diocesan Contact Person(s). Beyond the diocesan phase of the current
Synod, the diocesan synodal team can continue to promote and implement
the path of synodality in the diocese into the future, in conjunction with the
diocesan Bishop.

3. Discerning the path for your diocese

The Preparatory Document and Vademecum provide information about
the current Synod and offer guidelines for organizing the consultation process.
These documents are to be applied differently in diverse contexts, depending
on the current realities and challenges in the local Church and in society, as
well as any concurrent or recent synodal processes occurring in the diocese.
A prayerful reflection can be made with these documents to discern the key
areas of focus for the diocese.

4. Planning the participatory process

Each diocese should aim for the widest participation possible, involving
a variety of platforms. These could include parish-level meetings, inter-parish
gatherings, school-based groups, local associations, online platforms, special
language groupings, and suitable means of reaching those who have been
distant from the Church. Ideally, there would be opportunities for diverse
groups to listen to one another. Resources needed for the consultation
process should be identified and made available, including an overall budget,
physical facilities, and online platforms. Solidarity can be organized between
dioceses to provide financial assistance and human resources as needed.

5. Preparing group coordinators for the synodal consultation meetings

The diocesan synodal team can work through coordinators to carry
out the synodal consultation meeting across the diocese. For example, the
synodal consultation within a parish can be overseen by a coordinator in that
parish, working with a parish team. All coordinators will need to be briefed
on the spirit, objectives, and attitudes of the Synodal Process, and should
have access to relevant resources including this Vademecum and the Synod
website. The coordinators can then discern and plan the most appropriate
processes for their particular groups, in communication with the diocesan
synodal team.

6. Providing an orientation workshop for the diocesan synodal team and

local coordinators
Since the level of understanding and experience regarding synodality
likely differs across the diocese, formation workshops can be provided to give
people an orientation about synodality and equip them with basic skills for
synodal processes. Such skills would include carrying out synodal consultation
meetings, and this basic formation is in itself a valuable outcome of the current
Synodal Process. Appendix B provides an outline of how a typical synodal
consultation meeting can be conducted. What is most crucial is adopting
suitable methods that facilitate attentive listening, genuine sharing, and a
communal spiritual discernment. Further resources are available on the Synod
website.

7. Communicating to everyone
To raise awareness and encourage participation, wide publicity about the
Synod can be carried out to communicate the significance and objectives
of the Synod and how people can participate. Some examples of publicity
materials are provided on the website.

8. Implementing, monitoring, and guiding the synodal consultation

process
Once ready, the synodal consultation process begins. The heart of this
stage is are the synodal consultation meetings that happen across the diocese.
A diocesan liturgical celebration can be organized to open the diocesan
phase and invoke the Holy Spirit to guide the whole process. Throughout
the diocesan phase, the Diocesan Contact Person(s) should keep in regular
contact with group coordinators of the synodal consultation meetings across
the dioceses so as to monitor progress, provide support where needed, and
facilitate the exchange of ideas, best practices, and emerging feedback. A
date should be specified for the submission of the consultation feedback,
which can follow the guidelines for the diocesan synthesis as described below.

9. Diocesan Pre-Synodal Meeting

It is strongly recommended that the consultation process in the diocese
culminate in a Diocesan Pre-Synodal Meeting that includes a liturgical
celebration. A wide representation from across the diocese should be invited
to take part with the aim of coming together to pray, listen, reflect, and
discern the synodal path along which God’s Spirit is calling the whole diocese.
Appendix C provides suggestions for organizing this meeting.

10. Preparing and submitting the diocesan synthesis

Finally, a diocesan synthesis should be prepared based on all the collated
feedback from across the diocese as well as the proceedings of the Pre-
Synodal Meeting. Appendix D provides a suggested outline. This is to be
submitted to the episcopal conference by a specified date. Once finalized,
the synthesis should be communicated to the public in the diocese. The
Diocesan Contact Person(s) should maintain their appointment throughout
the Synod process at least until the Assembly of the Synod of Bishops in
October 2023, and their role can continue beyond this date. In the successive
phases of the present Synod, they will be a liaison point for the episcopal
conferences and continental gatherings, and can help the diocese remain
engaged in the Synodal Process. Where needed, they can also ensure a
smooth transition towards the implementation of any suggestions raised
during the consultation in the diocese. After all, this Synodal Process is not
the end but a new beginning.

1
Appointing the Diocesan
Contact Person(s)

2 Setting up a diocesan
synodal team

Discerning the path

for your diocese 3

4 Planning the participatory process

Preparing group coordinators

for the synodal
consultation meetings
5
Providing an orientation workshop
6 for the diocesan synodal team
and local coordinators

Communicating to everyone
7
Implementing, monitoring,
8 and guiding the synodal
consultation process

Diocesan Pre-Synodal Meeting 9

10 Preparing and submitting the

diocesan synthesis
 4.5 The Basic Ingredients of the Synodal Experience

The steps listed above in Part 4.4 are to be used as guidelines. Ultimately,
the diocesan phase involves similar “ingredients” as the Assembly of the
Synod of Bishops, such as the one that will occur in Rome in October 2023.
These elements are: a liturgical celebration to begin, gathering in a large
assembly, small group meetings, moments of silence and prayer, informal
conversations, shared experiences (such as pilgrimages, artistic expressions,
and experiences with those who are vulnerable, handicapped persons, and
the elderly), and a liturgical celebration to conclude. These basic ingredients
of synodality can be easily adapted to your local circumstance to foster a
fruitful synodal experience in your local Church, keeping in mind the principles,
attitudes, and pitfalls outlined above in Part 2.
5. Resources for organizing the
Synodal Process
5.1 Methodology for the Diocesan Synodal Process

Each diocese can discern the most conducive ways of enabling a Spirit-
led synodal experience for its people, paying particular attention to those
whose voices have not been heard in the past. There is advice and resources
on how to go about this on the Synod website.

As mentioned above, individuals and groups are encouraged to participate

in the Synodal Process through their local Church. However, it is also possible
for individuals and groups to contribute directly to the General Secretariat of
the Synod of Bishops (EC, 6).

Within each local Church, gatherings should be set up in a way that

promotes the most fruitful synodal experience in the local context. Ideally
more than one of these “synodal consultation meetings” would be organized
for the same group of participants so they can go deeper and dialogue more
richly. Alternatively, new groupings can be organized so that more people get
to listen to and engage with a wider diversity of views and experiences.

Individuals can also contribute their consultation feedback directly to the

diocese. For individual submissions to the consultation, adequate information
and materials should be distributed in a timely way so that the views expressed
can be included in the diocesan synthesis. Communal experiences of the
Synodal Process are to be encouraged over individual contributions, since
they better manifest the synodal spirit of walking together. In this sense,
videos, videoconferences, Scripture reflections, and prayers can be proposed
to those who contribute individually, in order to more closely unite them to
the experience of synodality.

Holding synodal consultation meetings that bring together multiple

parishes can be a good way of gathering a range of people from different socio-
economic backgrounds, ethnicities, age groups, etc. Two or more parishes
can come together to plan a series of joint synodal consultation meetings.
They can focus their sharing around a common relevant experience, such as
the challenges they face as Christians, being Church amidst the COVID-19
pandemic, or something connected to their context. An inter-parish organizing
team can be formed.

We also encourage you to integrate the theme of synodality and this

Synodal Process of consultation into local or diocesan gatherings and meetings
that are already planned, wherever possible. In this sense, the diocesan phase
of the Synodal Process can enrich the existing pastoral agenda for the year
2021-2022, while also inspiring certain new elements.

5.2 The Informal Dimension of the Synodal Process

Listening to one another is enriched by knowing each other and sharing

life together. It can be very helpful to share a common activity before starting
to meet and dialogue with one another.

Some examples of activities that can be done together include a

pilgrimage, social or charitable outreach, or simply sharing a meal with each
other. Besides developing mutual trust among participants, this could also
help foster the participation of people who are more attracted by practical
action rather than intellectual discussion.

This approach follows Jesus’ example of gathering His disciples to share a

meal, walk together, or simply spend time with each other. It can be important
to allow sufficient time and suitable space for participants to share food and
beverage, prolonging the experience of listening to one another in a less
formal and more spontaneous exchange during break times. This may open
the door to a more fruitful participation of people who feel less comfortable
in formal meetings, as well as give some opportunities to more freely clarify
certain points.

Taking part in physical, cultural, social, and charitable activities can

contribute to building communion among the participants, renewing the
Church through new experiences of fraternity with one another.

5.3 The Main Question for Consultation

This Synod poses the following fundamental question: A synodal Church,

in announcing the Gospel, “journeys together.” How is this “journeying
together” happening today in your local Church? What steps does the Spirit
invite us to take in order to grow in our “journeying together”? (PD, 26)

In responding to this question, we are invited to:

- Recall our experiences: What experiences of our local Church does this
question call to mind?
- Re-read these experiences in greater depth: What joys did they bring?
What difficulties and obstacles have they encountered? What wounds
did they reveal? What insights have they elicited?
 - Gather the fruits to share: Where in these experiences does the voice
of the Holy Spirit resound? What is the Spirit asking of us? What are
the points to be confirmed, the prospects for change, the steps to be
taken? Where do we register a consensus? What paths are opening up
for our local Church?

To help people explore this fundamental question more fully, the

following themes highlight significant aspects of “lived synodality” (PD, 30).
In responding to these questions, it is helpful to remember that “journeying
together” occurs in two deeply interconnected ways. First, we journey
together with one another as the People of God. Next, we journey together
as the People of God with the entire human family. These two perspectives
enrich one another and are helpful for our common discernment towards
deeper communion and more fruitful mission.

The questions accompanying each of the following ten themes can be

used as a starting point or helpful guideline. Your conversation and dialogue
do not need to be limited to the following questions:

1. COMPANIONS ON THE JOURNEY

In the Church and in society we are side by side on the same road. In our
local Church, who are those who “walk together”? Who are those who seem
further apart? How are we called to grow as companions? What groups or
individuals are left on the margins?

2. LISTENING
Listening is the first step, but it requires an open mind and heart,
without prejudice. How is God speaking to us through voices we sometimes
ignore? How are the laity listened to, especially women and young people?
What facilitates or inhibits our listening? How well do we listen to those on
the peripheries? How is the contribution of consecrated men and women
integrated? What are some limitations in our ability to listen, especially to
those who have different views than our own? What space is there for the voice
of minorities, especially people who experience poverty, marginalization, or
social exclusion?

3. SPEAKING OUT
All are invited to speak with courage and parrhesia, that is, in freedom,
truth, and charity. What enables or hinders speaking up courageously,
candidly, and responsibly in our local Church and in society? When and how
do we manage to say what is important to us? How does the relationship with
the local media work (not only Catholic media)? Who speaks on behalf of the
Christian community, and how are they chosen?
 4. CELEBRATION
“Walking together” is only possible if it is based on communal listening
to the Word and the celebration of the Eucharist. How do prayer and liturgical
celebrations actually inspire and guide our common life and mission in our
community? How do they inspire the most important decisions? How do we
promote the active participation of all the faithful in the liturgy? What space
is given to participating in the ministries of lector and acolyte?

5. SHARING RESPONSIBILITY FOR OUR COMMON MISSION

Synodality is at the service of the mission of the Church, in which all
members are called to participate. Since we are all missionary disciples, how
is every baptised person called to participate in the mission of the Church?
What hinders the baptised from being active in mission? What areas of
mission are we neglecting? How does the community support its members
who serve society in various ways (social and political involvement, scientific
research, education, promoting social justice, protecting human rights, caring
for the environment, etc.)? How does the Church help these members to live
out their service to society in a missionary way? How is discernment about
missionary choices made and by whom?

6. DIALOGUE IN CHURCH AND SOCIETY

Dialogue requires perseverance and patience, but it also enables mutual
understanding. To what extent do diverse peoples in our community come
together for dialogue? What are the places and means of dialogue within our
local Church? How do we promote collaboration with neighbouring dioceses,
religious communities in the area, lay associations and movements, etc.?
How are divergences of vision, or conflicts and difficulties addressed? What
particular issues in the Church and society do we need to pay more attention
to? What experiences of dialogue and collaboration do we have with believers
of other religions and with those who have no religious affiliation? How does
the Church dialogue with and learn from other sectors of society: the spheres
of politics, economics, culture, civil society, and people who live in poverty?

7. ECUMENISM
The dialogue between Christians of different confessions, united by one
baptism, has a special place in the synodal journey. What relationships does
our Church community have with members of other Christian traditions and
denominations? What do we share and how do we journey together? What
fruits have we drawn from walking together? What are the difficulties? How
can we take the next step in walking forward with each other?

8. AUTHORITY AND PARTICIPATION

A synodal church is a participatory and co-responsible Church. How does
our Church community identify the goals to be pursued, the way to reach them,
and the steps to be taken? How is authority or governance exercised within
our local Church? How are teamwork and co-responsibility put into practice?
How are evaluations conducted and by whom? How are lay ministries and the
responsibility of lay people promoted? Have we had fruitful experiences of
synodality on a local level? How do synodal bodies function at the level of the
local Church (Pastoral Councils in parishes and dioceses, Presbyteral Council,
etc.)? How can we foster a more synodal approach in our participation and
leadership?

9. DISCERNING AND DECIDING

In a synodal style we make decisions through discernment of what the Holy
Spirit is saying through our whole community. What methods and processes
do we use in decision-making? How can they be improved? How do we
promote participation in decision-making within hierarchical structures? Do
our decision-making methods help us to listen to the whole People of God?
What is the relationship between consultation and decision-making, and how
do we put these into practice? What tools and procedures do we use to
promote transparency and accountability? How can we grow in communal
spiritual discernment?

10. FORMING OURSELVES IN SYNODALITY

Synodality entails receptivity to change, formation, and on-going learning.
How does our church community form people to be more capable of “walking
together,” listening to one another, participating in mission, and engaging in
dialogue? What formation is offered to foster discernment and the exercise
of authority in a synodal way?

The Synod website provides suggestions on how to pose these questions

to various groups of people in simple and engaging ways. Each diocese,
parish, or ecclesial group should not aim to cover all the questions but should
discern and focus on those aspects of synodality most pertinent to its context.
Participants are encouraged to share with honesty and openness about their
real-life experiences, and to reflect together on what the Holy Spirit might be
revealing through what they share with one another.
A WORD OF GRATITUDE
A sincere word of gratitude to all those who
organize, coordinate, and participate in this Synodal
Process. Guided by the Holy Spirit, we make up the
living stones through whom God builds up the Church
that he desires for the third millennium (1 Peter 2:5).
May the Blessed Virgin Mary, Queen of the Apostles
and Mother of the Church, intercede for us as we
journey together on the path that God sets before us.
As in the Upper Room at Pentecost, may her maternal
care and intercession accompany us as we build up
our communion with one another and carry out our
mission in the world. With her, we say together as the
People of God: “Let it be with me according to your
word” (Luke 1:38).
www.synod.va

synodus@synod.va
For a Synodal Church:
Communion, Participation, and Mission

VADEMECUM
FOR THE SYNOD ON SYNODALITY

APPENDICES
 Appendix A

The Diocesan
Contact Person(s)/Team

Each diocese* should select one or two individuals to serve as the

Diocesan Contact Person(s) or co-leaders for the diocesan phase of the
synodal consultation. If possible, they should organize a team of people to
collaborate with them.

A model of co-leadership is recommended, instead of appointing a single

contact person, since this reflects the synodal nature of the process. We
encourage you to work together with a fellow co-leader, and to collaborate
with a team, in order to learn from one another, share responsibility, and enrich
the creativity and vitality of the Synodal Process in your diocese. The work
of the Diocesan Contact Person(s)/Team will involve the following general
functions or tasks:

• Serve as liaison between the diocese and the episcopal conference

(and their contact person or team).

• Serve as the point(s) of reference for parishes and other ecclesial groups
in the diocese regarding the synodal consultation.

• Serve the main contact person(s) for the Bishop of the diocese regarding
the Synodal Process.

• Work in a synodal manner with a team to develop how the diocesan

process will unfold and discuss the topics and issues related to synodality
(as outlined by the General Secretariat of the Synod of Bishops and the
episcopal conference), as well as the process of collecting, analysing,
and synthesizing the consultation input from across the diocese.

• Invite all parishes to take part in the consultation process, organizing

gatherings to participate in the Synodal Process on the local level.
Parishes can join together with other parishes to promote a greater
sense of communion and journeying together. The Diocesan Contact
Person(s)/Team should encourage parishes to foster a spirit of
fraternity, co-responsibility, and the full and active participation of
the ordained, consecrated religious, and lay women and men of the
 community, including children, young people, single persons, married
couples, families, and the elderly. In this way, the consultation process
will represent the diversity of socio-economic and cultural/ethnic
backgrounds and abilities in the local area, as well as encouraging
consultation with those who are less active in the practice of the
Catholic faith, those from different Christian denominations and other
faith traditions, and residents in the local or civic community who have
no connection to the parish.

• Invite each ministry, movement, ecclesial body, and department/office

within the diocese to provide input to the questions included in the
Vademecum and the accompanying documents from the vantage
point of their specific ministry or focus area. Each of these groups can
hold its own consultation, or work together with one another and/or
with parishes in the diocese. Efforts should be made to involve all the
various apostolates, cultures, communities, groups, initiatives, and
ecumenical/interreligious efforts within diocese in the consultation
process, fostering an authentic experience of synodality in the local
Church.

• Offer training and accompaniment (in the form of workshops, webinars,

videos, materials, and/or personal support) to those who will be
responsible for carrying out and facilitating the consultation process
on the local level (in parishes, communities, etc.), in order to help them
to understand the meaning of synodality, the objectives of the current
Synodal Process, and the characteristics of the synodal experience
that they are trying to foster (for more information please consult the
Vademecum or the Synod website).

• Develop methods for receiving input from the consultation process

across the diocese and communicate this process to parishes, diocesan
groups, religious communities, and movements, engaging the widest
participation possible. This may include:

o Suggesting that parishes/communities appoint their own contact

person/team to carry out the consultation.

2
 o Suggesting that parishes/communities conduct one, two, or more
consultation meetings with people in the local community. Parishes/
groups may wish to have a special consultation for certain groups
(for example, adolescents, young adults, married couples, migrants
and refugees, those who are less active in the faith, and those who
experience poverty and marginalization).

o Suggesting that parishes find a way of synthesizing or take note

of each consultation/conversation (either by means of a secretary/
note taker, through recording the meeting electronically, having
participants or facilitators upload their notes online, or other
means).

o Setting up a specific deadline and the process/means by which all

input is sent on to the Diocesan Contact Person(s)/Team.

o Encouraging gatherings after the consultation process with those

who participated and others, to share what has been done to
follow-up on the input provided, and to discern the next steps for
integrating the spirit and style of synodality on the local level.

•
Regularly check in with each parish/community throughout
the consultation phase, providing support, encouragement,
accompaniment, and reiterating gratitude along the way.

• Gather the syntheses/input/insights from the local consultations in a

timely manner.

• Oversee the organization of the Diocesan Pre-Synodal Meeting (see

Appendix C).

• Analyse and synthesize the input gathered, developing one succinct

diocesan synthesis totalling a maximum of ten pages, which will then
be communicated to the episcopal conference by their stated deadline.
This synthesis should be developed by the team working with the
Diocesan Contact Person(s), in collaboration with the Bishop and/or his
designate (see Appendix D).

• Send the diocesan synthesis to the episcopal conference in a timely

manner.

The Diocesan Contact Person(s) and team should have the following
qualities:

3
 • A spiritually mature person with a living faith.
• A natural collaborator.
• An effective communicator.
• The ability to synthesize a variety of information.
• The ability to interact well with people of diverse cultural, generational,
and ecclesial backgrounds.
• Familiarity with diocesan structures and processes.
• Prior experience working in collaborative initiatives or synodal
processes.
• Humility in working with a co-leader and/or team, graciously open to
the insights and gifts of others as well as trying new ways of proceeding.

It should be noted that the Diocesan Contact Person(s) does not have
to be a member of the clergy. If a co-leadership model is used, it is highly
recommended that the co-leaders be one man and one woman. At least one
of them should be a lay person.

The team collaborating with the Diocesan Contact Person(s) should reflect
the diversity of the diocese and include key diocesan leaders: lay women and
men, clergy, and consecrated religious, of different cultures, generations, and
backgrounds, representing the Church’s diverse ministries and charisms in
particular the diocese’s pastoral work with young people, families, migrants
and refugees, and the poor. It would be helpful if some members of the team
had previously/recently worked with local, diocesan, or national synodal
processes, or similar endeavours.

* Note: In the Vademecum and all of the accompanying appendices and resources, the term
“diocese” refers to local Churches in general, and can be substituted with the terms eparchy,
ordinariate, or any other equivalent ecclesial body.

SYNOD OF BISHOPS
 Appendix B

Suggested guide
for organizing a synodal
consultation meeting

Synodal consultation meetings can be organized among various groups

in a parish or by bringing diverse peoples together from different parishes.
Other diocesan bodies or religious and lay organizations can also collaborate
to hold consultation meetings. The following is a general outline of the steps
that can be taken.

1. An organizing team can be formed to plan and carry out the consultation
process and gatherings on the local level, including discerning how
to reach out to people and the most suitable methods for fostering
dialogue and participation in an authentic synodal experience.

2. Participation can be encouraged through parish announcements, social

media, letters, etc. With the help of local neighbourhoods as well as
church institutions such as schools and social centres, a special effort
can be made to identify and reach out to those who have not been in
regular contact with the church community for some time. Care should
be taken to involve those who are excluded or whose voices are often
not taken into account.

3. Participants should ideally include people from a diversity of

communities, experiences, cultures, ages, and walks of life. The total
group size may depend on the available venue and the number of
facilitators.

4. About 2-3 weeks before the gathering, preparatory materials for prayer
and reflection should be sent to all participants. These can include a
brief background reading on synodality, the main reflection question(s),
and suggested ways of praying and discerning about these questions,
including recommended Scripture passages. Participants should also
be informed about the method to be used at the synodal meeting.
They should set aside time for personal preparation using all these
materials because this is crucial for a fruitful dialogue.

5. The main reflection questions should be relevant and brief. It is often

better to have fewer questions which can be explored deeply, rather
 than have many questions that would be covered superficially. This
Synod poses the following fundamental question: A synodal Church, in
announcing the Gospel, “journeys together.” How is this “journeying
together” happening today in your local Church? What steps does the
Spirit invite us to take in order to grow in our “journeying together”?
(PD, 26)
In responding to this question, we are invited to:
- Recall our experiences: What experiences of our local Church
does this question call to mind?
- Re-read these experiences in greater depth: What joys did they
bring? What difficulties and obstacles have they encountered?
What wounds did they reveal? What insights have they elicited?
- Gather the fruits to share: Where in these experiences does the
voice of the Holy Spirit resound? What is the Spirit asking of us?
What are the points to be confirmed, the prospects for change,
the steps to be taken? Where do we register a consensus? What
paths are opening up for our local Church?

It is often very fruitful for participants to reflect on the journey of their

local community up until now. What has been the history of the faith life of the
community? How has the community travelled to where they are now? How
has God been present? Recollecting the past together often helps to build up
the community and guide its path forward.

To help people explore this fundamental question more fully, ten themes
have been developed to highlight significant aspects of “lived synodality”
(PD, 30). The questions accompanying each of the ten themes can be used
as a starting point or helpful guideline for enriching the consultation. These
questions can be found in Part 5 of the Vademecum and a more detailed
version is available in the accompanying materials on the Synod website.

6. It should be ensured that there are enough group facilitators according

to the chosen method and format of the consultation gathering, and
that they have been adequately prepared to conduct the process.
The team of people who will prepare the synthesis of the consultation
should also be identified.

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7. At the gathering, communal prayer and liturgy will play a vital role.
Listening to one another is grounded in listening to the Word of God
and the Holy Spirit. Meaningful forms of prayer can be used to ask
God’s guidance and inspiration and let him deepen our communion
with one another. The liturgy and meditating together on Scripture can
be very helpful means in this regard.

8. A suitable method for group dialogue which resonates with the

principles of synodality can be used. For instance, the Spiritual
Conversation method promotes active participation, attentive listening,
reflective speaking, and spiritual discernment. Participants form small
groups of about 6-7 persons from diverse backgrounds. This method
takes about at least an hour and comprises three rounds. In the first
round, everyone takes equal turns to share the fruit of his or her prayer,
in relation to the reflection questions circulated beforehand (see #5 of
this Appendix). There is no discussion in this round and all participants
simply listen deeply to each person and attend to how the Holy Spirit
is moving within oneself, within the person speaking, and in the group
as a whole. This is followed by a time of silence to note one’s interior
movements. In the second round, participants share what struck them
most in the first round and what moved them during the time of silence.
Some dialogue can also occur, and the same spiritual attentiveness is
maintained. Once again this is followed by a time of silence. Finally in
the third round participants reflect on what seems to be resonating
in the conversation and what moved them most deeply. New insights
and even unresolved questions are also noted. Spontaneous prayers of
gratitude can conclude the conversation. Usually each small group will
have a facilitator and note-taker. (A detailed description of this process
is provided on the Synod website.)

9.Once the group dialogue has taken place, participants should review
and share about their experience of the process within their small group.
How was their experience? What were the ups and downs? What new
and refreshing insights might they have discovered? What have they
learned about the synodal way of proceeding? How was God present
and at work during their time together?

10. Participants should then decide on the feedback they wish to

communicate to the organizing/facilitation team. The guiding questions
for the diocesan synthesis as outlined in Part 4 of the Vademecum
can be used as a basis for this feedback on the local level (see also
Appendix D).

11. All participants can then come together to conclude the gathering.

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 One representative from each small group can briefly share about the
experience of the group. The participants should be informed about
the next stage of the Synodal Process, so that they know how their
input will contribute to the whole Church. It is recommended that the
gathering conclude with a prayer or song of thanksgiving.

12. After the gathering, the organizing/facilitation team members can

meet to review the whole experience and to prepare the synthesis
based on the feedback submitted by all the small groups. They can
then forward their synthesis to the Diocesan Contact Person(s).

13. If people are unable to attend a meeting in person or online, efforts

should be made to reach out to them through text messaging, phone
calls, radio, or other appropriate means. It is important that we try
our best to listen to the voices of everyone, especially those who are
marginalized.

For more resources, please consult the Synod website.

SYNOD OF BISHOPS
 Appendix C

Diocesan
Pre-Synodal Meeting

Each local Church culminates the diocesan phase with a Diocesan Pre-
Synodal Meeting. This gathering provide the opportunity for diverse members
of the diocese to come together for a liturgical celebration, to pray together,
to reflect on their experience of the Synodal Process in the diocese, to listen
to feedback that has emerged from the synodal consultation meetings across
the diocese, to dialogue about the current reality of the local Church and
the signs of the times, and to discern the Holy Spirit’s call for the diocese on
the path of synodality. While much of the consultation process during the
diocesan phase might have occurred within specific communities of the local
Church, such as parishes, ministries, and other ecclesial groups, the objective
of the Diocesan Pre-Synodal Meeting is to bring together a representative
cross-section of the whole diocese, including minority groups and people on
the peripheries, and to enable participants to pray, listen, reflect, and discern
together. After this gathering, the outcome of the Diocesan Pre-Synodal
Meeting should be included as part of the diocesan synthesis, together with
the feedback that emerged from the synodal consultation meetings from
across the diocese. (See Appendix D for more information on the diocesan
synthesis.)

OBJECTIVES
a. To culminate the months of the diocesan phase of synodal consultations
with the People of God.
b. To celebrate and reflect on the emerging realities and experience of
the diocesan journey of travelling together on the synodal path.
c. To highlight the main themes of the diocesan consultations with a
chosen group of representatives from different communities of the
diocese.
d. To involve members of diverse communities (parishes, ministries,
movements, schools, clergy, religious communities, the marginalized,
young persons, cultural groups, etc.) in reflecting on the experience
and input of the consultation process, in view of the diocesan synthesis
on the basis of the feedback received from across the diocese.
e. To listen to what God has been saying through the people of the
diocese, to discern his will for the local Church and the pathways he is
inviting the Church to follow in the diocese towards deeper communion,
 fuller participation, and more fruitful mission.
f. To bring out the best practices, synodal pathways, and a new momentum
and vitality towards being a more synodal Church of journeying
together, mutual listening, and co-responsibility.
g. To develop the diocesan synthesis that conveys what was shared by
the People of God during the consultation process in the diocese, as a
contribution to the current Synodal Process of the entire Church.

PARTICIPANTS
The members of this Synodal meeting depend on the local situation of
the diocese. Dioceses may adapt these guidelines according to population
size, geographical distances, resources available, cultural background of
people, etc. Ideally the members should include:

• The diocesan Bishop, auxiliary Bishops, and the Diocesan Contact

Person(s)/Team
• People whose voices are often inadequately heard, such as those who
experience poverty, the elderly, minority groups, isolated persons,
people with disabilities, migrants, refugees, indigenous communities,
etc.
• Lay leaders (men, women, young people of various ministries and
diocesan bodies)
• Other lay persons (men, women, and young people invited from
parishes and other Church organizations)
• Clergy (diocesan priests, religious priests, deacons, etc.)
• Members of Institutes of Consecrated life and Societies of Apostolic
life (reflecting the diversity of charisms) and leadership of institutions of
apostolic and charitable works
• Interested ecumenical and interreligious delegates (and others who
may not be Catholic but who can contribute helpful perspectives for
the Church)
• People with specialized skills required for the meeting, including
facilitators and pastoral or theological experts in ecclesiology

AGENDA AND FORM OF THE DIOCESAN PRE-SYNODAL MEETING

The agenda of this gathering would be to celebrate the synodal journey
in the diocese so far, to reflect on the feedback received from the consultation
process across the diocese, and to move towards developing the diocesan
synthesis that represents the fruits of the listening and discernment of the
People of God in the diocese. This diocesan synthesis will be the contribution
of the diocese sent to the episcopal conference.

The form of this gathering would be shaped in discernment with the

Bishop and the Diocesan Contact Person(s)/Team, to most effectively pursue

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the objectives mentioned above in the context of the diocese. (See the Synod
website for more suggestions and resources.) It is highly recommended that
the diocesan phase culminate in a liturgical celebration, giving thanks to God
for what has been experienced and invoking the guidance of the Holy Spirit
on the journey ahead. How to put in place the other elements of the gathering
can be discerned by each diocese. The Diocesan Contact Person(s) would be
responsible for assembling all the feedback received from the consultation
process throughout the diocese. The feedback could be presented to the
participants at the gathering that culminates the diocesan phase.

POSSIBILITY OF CONDUCTING ONLINE OR HYBRID SYNODAL

MEETINGS (E-SYNODAL MEETINGS)
It may be necessary or helpful to arrange for online or hybrid meetings,
either for the local consultation sessions or for the diocesan celebration that
culminates the process across the diocese. Online meetings or a combination
of in person and online meetings can be an effective option, especially in the
midst of the COVID-19 pandemic. Special care should be taken to ensure that
these online or hybrid meetings take place in a spirit of prayer, communion,
and attentive listening to one another and to the Holy Spirit. Facilitators or
moderators should ensure that all participants are able to contribute and
have their voice heard, including those who are less comfortable or familiar
with technology.

ROLE OF YOUNG PEOPLE IN ONLINE OR HYBRID MEETINGS

(E-SYNODAL MEETINGS)
We encourage dioceses to involve young people in the planning and
execution of these e-synodal meetings, thus exploring creative ways of
making it accessible and user friendly for all participants, keeping in mind the
various needs of different age groups.

Tools like social media, virtual platforms, and interactive technology could
be put to great use in reaching out to more people and collecting responses
that could be handed over to the Diocesan Contact Person(s)/Team. Young
people can play a key role in contributing creatively and effectively to these
efforts.

SYNOD OF BISHOPS
 Appendix D

Preparing the
diocesan synthesis

The diocesan synthesis conveys the main fruits of the discernment of the
whole People of God across the diocese. It is recommended that this be
captured in a written document of up to 10 pages. Other materials such as
images, videos, stories, artistic expressions, and personal testimonies can be
submitted as attachments, insofar as they help to bring out the experience
and input of participants.

The diocesan synthesis should reflect the diversity of views and

opinions expressed, and pay particular attention to the lived experiences of
participants, both positive and negative. The synthesis should be faithful to
the people’s voices and to whatever emerged from their discernment and
dialogue, rather than a series of generalized or doctrinally correct statements.
Points of view that are contrary to one another need not be omitted but can
be acknowledged and stated as such. Views should not be excluded simply
because they were expressed by a small minority of participants. Indeed,
sometimes the perspective of what we could call the “minority report” can
be a prophetic witness to what God wants to say to the Church.

The content of the synthesis may be organized according to the following

questions, which are offered as suggestions. The aim is to aptly convey the
diverse fruits, insights, joys, and challenges of the synodal experience and
discernment among the people of the diocese:

• In terms of the process of the consultation, what were the main steps
taken in the diocese? What were the main questions posed? What
was done to engage as many participants as possible and to reach out
to the peripheries? Approximately what proportion of people in the
diocese participated in one way or other? Were there any groups of
people whose participation was especially noteworthy? Where there
specific groups of people who did not participate for any reason?

•
What was most significant about the whole experience of the
consultation? What were the high points and low points, or the
consolations and desolations? What dispositions, attitudes, or feelings
were notable? What tensions or disagreements emerged from the
 listening process? What topics or issues gave rise to diverse points of
view? Overall, what were the fruits that the Holy Spirit has brought
about through this experience?

• Among the feedback from the local meetings, what was particularly
significant, surprising or unexpected? What new perspectives or new
horizons opened up? Which particular stories or real-life experiences
were especially moving and why? Which points of view seem to have
strong resonance? Which points of view were mentioned less but are
interesting and noteworthy?

• Overall, what has the Holy Spirit inspired the community to see
regarding the current reality of synodality in the local church, including
the present lights and shadows? What did participants have to say
about areas where the Church is in need of healing and conversion,
in its spiritual life, culture, attitudes, structures, pastoral practices,
relationships, and missionary outreach?

• In what ways is the Holy Spirit inviting the local church to grow in
synodality? What dreams, desires, and aspirations for the church were
expressed by participants? Based on their feedback, what steps does
the diocese feel called to take in becoming more synodal? What are
the next steps forward for our diocese on the path of synodality, in
communion with the whole Church?

• What cultural image(s) articulate(s) our experience of synodality?

It is recommended that the synthesis be prepared by a small team of

persons rather than a large assembly. This team will carry out its task in
collaboration with the diocesan Bishop and the Diocesan Contact Person(s).
They should read all the submissions in a spirit of prayer. The team meetings
themselves should be synodal and spiritually discerning, listening to the living
voice of the People of God across the diocese under the guidance of the Holy
Spirit.

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 Each diocese can choose to prepare the synthesis either before or after
the Diocesan Pre-synodal Meeting, as long as the fruits of that meeting are
also incorporated into the diocesan synthesis. As much as possible, everyone
should feel that his or her voice has been represented in the synthesis. As
a model of transparency, the members of the drafting team as well as the
process of synthesizing the feedback can be made known to all. It is strongly
recommended that the synthesis be made public once it has been drafted, as
a touchstone for the journey of the diocese along the path of synodality. As
much as possible, opportunities can be given to the People of God to review
and respond to the content of the diocesan synthesis before it is officially sent
to the episcopal conference.

SYNOD OF BISHOPS
SYNOD OF BISHOPS
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