synod on synodality document pdf

It allows young people to make their own contribution to the community, helping it to appreciate new sensitivities and to consider new questions. 37. Mk 5:41; Lk 7:14). 48. The make-up of these formation teams, where different vocations interact, is a small but precious form of synodality, which can have an impact on the minds of young people in their initial formation. The way many platforms work often ends up favouring encounter between persons who think alike, shielding them from debate. Faith as witness lives on in the Church, the sign and instrument of salvation for all peoples. And this is not because they do not know the significance of the differences that still keep us apart, but because they are able to see beyond, they are capable of grasping the essentials that unite us already (Francis, Address at the Divine Liturgy, Patriarchal Church of Saint George, Istanbul, 30 November 2014). 86. Spiritual accompaniment is intended to help people integrate step by step the various dimensions of their lives so as to follow the Lord Jesus. The Synod Preparatory Document offers some excellent ways to elucidate this process, but here are some simple ways to help unpack what this this journey all about: A "synod" is an opportunity for the Today more than ever, to be reconciled with ones wounds is a necessary condition for a good life. Synod of Bishops. 28. The faithful people, the college of bishops, the Bishop of Rome: all listening to each other, and all listening to the Holy Spirit, the Spirit of truth (Jn 14:17), in order to know what he says to the Churches (Rev 2:7) (Francis, Address for the Commemoration of the fiftieth anniversary of the Institution of the Synod of Bishops, 17 October 2015). The four chapters cover: 1) Synodality in Scripture, Tradition, and Church history; 2) The theology of synodality in light of Vatican II; 3) The structure of synodality at all levels in the Church; 4) The spiritual and pastoral conversion to listening and discernment necessary for synodality to characterize the Church. The Church has an important role as a point of reference for the young members of these divided families. It is the young who live day by day in contact with their peers from other Christian confessions, religions, convictions and cultures, who stimulate the entire Christian community to practise ecumenism and interreligious dialogue. 107. All the different vocations come together in the one universal call to holiness, which can only be the fulfilment of the appeal to the joy of love that resounds in the heart of every young person. He is radical: He gives all and he asks all: he gives a love that is total and asks for an undivided heart (Francis, Homily, 14 October 2018). The contribution of psychology is to be understood as an aid to affective maturation and integration of the personality, to be used in formation according to professional ethics and with respect for the effective freedom of those in formation. Other young people, because of their faith, struggle to find their place in society and undergo various types of persecution, even to death. Helping the young discover the living richness of the past, treasuring its memory and making use of it for their choices and opportunities, is a genuine act of love towards them for the sake of their growth and the choices they are called upon to make. In the current cultural context, the Church struggles to communicate the beauty of the Christian vision of bodiliness and sexuality, as it emerges from Sacred Scripture, from Tradition and from the Magisterium of recent Popes. 152. Witnesses of the Gospel, these young people, along with their peers, become promoters of a citizenship that includes diversity and socially responsible religious commitment for building up social ties and bonds of peace. This calls for the courage of parrhesia in speaking and the courage of humility in listening, taking up the asceticism and sometimes the martyrdom that this implies. The Church has never been rigidly monochrome, but she has developed as a polyhedron of persons with varying sensitivities, origins and cultures. The first concerns joint formation of lay people, religious and priests. 31. With their freshness and their faith, young people help to show this face of the Church, in which we see a reflection of the great Living One, the Christ who is eternally young. The Synod has formulated three proposals to encourage renewal. To them his life appears good and beautiful, because it is poor and simple, built on sincere and profound friendships, given for his brethren with generosity, never closed towards anyone, but always open to gift. This blocks the individuals growth and can lead to his or her adopting formal attitudes rather than developing Gods gifts and a profound conversion of heart. The standardization of tastes through commercial interests sometimes risks compromising the link with traditional forms of musical and liturgical expression. Among their functions, besides favouring the exchange and dissemination of good practice at individual and community level, and developing appropriate instruments of digital formation and evangelization, they could also manage systems of certification for Catholic sites, to combat the spread of fake news about the Church, and they could seek ways of persuading public authorities to promote ever more stringent policies and instruments for the protection of minors on the web. The longing for fraternity, which emerged so many times as the Synod listened to the young, asks the Church to be a home for many peoples, a mother for all peoples (Francis, Evangelii Gaudium, 288): pastoral ministry has the task of realizing in history the Churchs universal maternity through concrete and prophetic gestures of joyful, daily welcome that make her a home for the young. Some, on the contrary, expressly ask to be left alone, as they find the presence of the Church a nuisance, even an irritant.This request does not always stem from uncritical or impulsive contempt, but may also be based on serious and respectable reasons: sexual and economic scandals; the fact that the clergy are ill prepared to engage effectively with the sensitivities of the young; lack of care over homily preparation and the presentation of the Word of God; the passive role given to the young within the Christian community; the Churchs difficulty in explaining its doctrinal and ethical positions in the face of contemporary society. Then there are moral wounds, the weight of ones errors, the sense of guilt for having made mistakes. Synodality in the life and mission of the Church (2 March 2018) - Vatican This transition does not take place automatically, but implies a journey of maturation, not always helped by the environment in which young people live. The harmony that the Spirit gives does not abolish differences, but it makes them resonate together, generating a symphonic richness. In the context of a Church that looks outwards, though, a creative and flexible renewal of these realities is needed, moving away from the idea of static centres, to which the young can come, towards the idea of pastoral subjects moving with and towards the young, capable, that is, of meeting them in their ordinary places of life school and the digital environment, existential peripheries, the rural world, the world of work, musical and artistic expression, etc. Listening is a key element in the ministry of pastors, above all in that of bishops, who, due to their many obligations, struggle to find enough time for this essential service. They transmit a very rich educational patrimony, to be shared on a large scale, to support families and civil society itself. Vocation is neither a pre-composed script that the human being has simply to recite nor is it an unwritten theatrical improvisation. Jn 6:8-11). This principle concerns not only the individual believer, but also pastoral ministry as a whole. In some parts of the world liturgical experience is the principal resource for Christian identity and there is a good level of participation, with conviction. YouCat, DoCat and similar instruments are appreciated, though this is not to undervalue the catechisms produced by the various Episcopal Conferences. They said to each other: Did not our hearts burn within us while he talked to us on the road, while he opened to us the scriptures? And they rose that same hour and returned to Jerusalem: and they found the eleven gathered together and those who were with them, who said, The Lord has risen indeed, and has appeared to Simon! Then they told what had happened on the road, and how he was known to them in the breaking of the bread (Lk 24:32-35). Hence Saint Paul states that the whole creation has been groaning in travail together until now (Rom 8:22). Discernment focuses attention on what is actually happening in the heart of every man and every woman. Once the initial phase of formation is concluded, there is a need for ongoing formation and accompaniment of priests and consecrated men and women, especially younger ones, who often have to face challenges and responsibilities that are quite out of proportion. Alongside the continuation of older phenomena, such as precocious sexual behaviour, promiscuity, sexual tourism, the exaggerated cult of the physical, today one notes the widespread diffusion of digital pornography and exhibition of the body online. We must be saints so that we can invite the young to be saints. Saint Paul amplifies what the biblical tradition had to say about the heart, placing it in relation to the term conscience, which he takes from the culture of his time. In its etymological meaning, auctoritas indicates the capacity for enabling growth; it does not express the idea of a directive power, but of a real generative force. Among some of the most evident characteristics of youth culture the following were noted: the preference given to images over and above other forms of communication; the importance of sensations and emotions as a way of approaching reality and the priority given to the concrete and functional rather than to theoretical analysis. This proclamation, ever new, is the very foundation of the catechesis of young people and gives it a kerygmatic quality (cf. 122. The Final Document of the Synodal Assembly. Synod on Synodality: Vatican publishes full list of participants These are precious arenas for encounters between the Gospel and the culture of a people and for the development of research. Migration may occur within a country or between different countries. God calls at every age in life from the mothers womb to old age but youth is the privileged moment for listening, for availability and for accepting Gods will. "It is precisely this path of synodality which God expects of the Church of the third millennium," the new document states, quoting . This leads, from time to time, to emphasis on individual aspects, in ways that have not always done justice to the complexity of the overall picture. It is because of choices of this kind that one can speak more precisely of life choices: a young persons life, in its unrepeatable uniqueness, is given a definitive orientation. Synod on synodality document released - The Catholic Thing 53. We worked together, sharing our deepest concerns, communicating our worries, not concealing our troubles. The make-up of the Synod itself brought out the presence and contribution of many different regions of the world, and highlighted the beauty of our being a universal Church. It is about emphasizing empathetic listening, accompaniment and discernment, along the lines indicated by the recent Magisterium. Synod Preparatory Document | USCCB Many young saints have allowed the features of youth to shine forth in all their beauty and in their day they have been real prophets of change. Migration considered globally is a structural phenomenon, not a passing emergency. Other migrants are attracted by Western culture, and sometimes with unrealistic expectations which expose them to grave disappointments.Unscrupulous traffickers, often linked to drug cartels or arms cartels, exploit the weakness of migrants, who too often experience violence, trafficking, psychological and physical abuse and untold sufferings on their journey. This delicate function was considered in the previous chapter. It is not about creating a new Church for the young, but rather rediscovering with them the youthfulness of the Church, opening ourselves to the grace of a new Pentecost. We urgently need a profound rethinking of the way catechesis is presented and of the connection between passing on the faith in families and in the community, with greater emphasis on processes of personal accompaniment. But the stories of migrants are also stories of encounter between persons and between cultures: for the communities and societies where they arrive, they bring an opportunity for enrichment and the integral human development of all. To recover in all the ordinary pastoral work of the Church living contact with the happy existence of Jesus is the fundamental condition for all renewal. The young are focused on the future and they face life with energy and dynamism. Spiritual discernment is therefore seen as a sincere work of conscience, in our duty to know the good that is possible, on the basis of which to make responsible decisions as to the right exercise of practical reason, within and in the light of our personal relationship with the Lord Jesus.
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